Our Lives Quotes

And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.

And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.

And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.

Now you fear punishment and beg for your lives, so I will let you free, if not for any other reason so that you can see the difference between a Greek king and a barbarian tyrant, so do not expect to suffer any harm from me. A king does not kill messengers.

Let every man remind their descendants that they also are soldiers who must not desert the ranks of their ancestors, or from cowardice fall behind. Even as I exhort you this day, and in all future time, whenever I meet with any of you, shall continue to remind and exhort you, O ye sons of heroes, that you strive to be the bravest of men. And I think that I ought now to repeat what your fathers desired to have said to you who are their survivors, when they went out to battle, in case anything happened to them. I will tell you what I heard them say, and what, if they had only speech, they would fain be saying, judging from what they then said. And you must imagine that you hear them saying what I now repeat to you:

Sons, the event proves that your fathers were brave men; for we might have lived dishonourably, but have preferred to die honourably rather than bring you and your children into disgrace, and rather than dishonour our own fathers and forefathers; considering that life is not life to one who is a dishonour to his race, and that to such a one neither men nor Gods are friendly, either while he is on the earth or after death in the world below.
Remember our words, then, and whatever is your aim let virtue be the condition of the attainment of your aim, and know that without this all possessions and pursuits are dishonourable and evil.
For neither does wealth bring honour to the owner, if he be a coward; of such a one the wealth belongs to another, and not to himself. Nor does beauty and strength of body, when dwelling in a base and cowardly man, appear comely, but the reverse of comely, making the possessor more conspicuous, and manifesting forth his cowardice.
And all knowledge, when separated from justice and virtue, is seen to be cunning and not wisdom; wherefore make this your first and last and constant and all-absorbing aim, to exceed, if possible, not only us but all your ancestors in virtue; and know that to excel you in virtue only brings us shame, but that to be excelled by you is a source of happiness to us.
And we shall most likely be defeated, and you will most likely be victors in the contest, if you learn so to order your lives as not to abuse or waste the reputation of your ancestors, knowing that to a man who has any self-respect, nothing is more dishonourable than to be honoured, not for his own sake, but on account of the reputation of his ancestors.
The honour of parents is a fair and noble treasure to their posterity, but to have the use of a treasure of wealth and honour, and to leave none to your successors, because you have neither money nor reputation of your own, is alike base and dishonourable.
And if you follow our precepts you will be received by us as friends, when the hour of destiny brings you hither; but if you neglect our words and are disgraced in your lives, no one will welcome or receive you. This is the message which is to be delivered to our children.

So now, Athenian men, more than on my own behalf must I defend myself, as some may think, but on your behalf, so that you may not make a mistake concerning the gift of god by condemning me. For if you kill me, you will not easily find another such person at all, even if to say in a ludicrous way, attached on the city by the god, like on a large and well-bred horse, by its size and laziness both needing arousing by some gadfly; in this way the god seems to have fastened me on the city, some such one who arousing and persuading and reproaching each one of you I do not stop the whole day settling down all over. Thus such another will not easily come to you, men, but if you believe me, you will spare me; but perhaps you might possibly be offended, like the sleeping who are awakened, striking me, believing Anytus, you might easily kill, then the rest of your lives you might continue sleeping, unless the god caring for you should send you another.

And I prophesy to you who are my murderers, that immediately after my death punishment far heavier than you have inflicted on me will surely await you. Me you have killed because you wanted to escape the accuser, and not to give an account of your lives. But that will not be as you suppose: far otherwise. For I say that there will be more accusers of you than there are now; accusers whom hitherto I have restrained: and as they are younger they will be more severe with you, and you will be more offended at them. For if you think that by killing men you can avoid the accuser censoring your lives, you are mistaken; that is not a way of escape which is either possible or honorable; the easiest and the noblest way is not to be crushing others, but to be improving yourselves.

Fear? What has a man to do with fear? Chance rules our lives, and the future is all unknown. Best live as we may, from day to day.

Flee, save your lives, and be like the heath in the wilderness.

We did not flinch but gave our lives to save Greece when her fate hung on a razor's edge.

We gat our bread with the peril of our lives because of the sword of the wilderness.

And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.

And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing.

Since we have quaffed
the beaker of Thy love, we yield our hearts
and make our Lives Thy ransom: since we come
again into Thy street, we turn our backs
on all that is, save Thee. Our souls are bound
to serve Thee, though in grief, and we have died
to selfhood! We are captives of Thy love
and have not strength to flee. Thy beauty's fever
has lit a flame: shall not our hearts be burned?

Eternal God, this holy night is radiant with the brilliance of your one true light. May that light illuminate our hearts and shine in our words and deeds. May the hope, the peace, the joy, and the love represented by the birth in Bethlehem this night fill our lives and become part of all that we say and do. May we share the divine life of your son Jesus Christ, even as he humbled himself to share our humanity. Amen.

"You see by what has happened that we are superior to you in intelligence, in size of army, and in number of supporters. Surely you were easily trapped, captured without a struggle. It is in my power to do with you what I wish when I wish. Helpless and prostrate, you lie before us now, victims of our might. But if one looks for a punishment equal to the crimes you have committed, it is impossible to find a suitable one. You murdered your revered and benevolent old emperor, the man whom it was your sworn duty to protect. The empire of the Roman people, eternally respected, which our forefathers obtained by their valiant courage or inherited because of their noble birth, this empire you shamefully and disgracefully sold for silver as if it were your personal property. But you were unable to defend the man whom you yourselves had chosen as emperor. No, you betrayed him like the cowards you are. For these monstrous acts and crimes you deserve a thousand deaths, if one wished to do to you what you have earned. You see clearly what it is right you should suffer. But I will be merciful. I will not butcher you.My hands shall not do what your hands did. But I say that it is in no way fit or proper for you to continue to serve as the emperor's bodyguard, you who have violated your oath and stained your hands with the blood of your emperor and fellow Roman, betraying the trust placed in you and the security offered by your protection. Still, compassion leads me to spare your lives and your persons. But I order the soldiers who have you surrounded to cashier you, to strip off any military uniform or equipment you are wearing, and drive you off naked. 9. And I order you to get yourselves as far from the city of Rome as is humanly possible, and I promise you and I swear it on solemn oath and I proclaim it publicly that if any one of you is found within a hundred miles of Rome, he shall pay for it with his head."

First of all, Scripture draws our attention to this, that if we want ease and tranquility in our lives, we should resign ourselves and all that we have to the will of God, and at the same time we should surrender our affections to him as our Conqueror and Overlord.

So our lives In acts exemplary, not only win Ourselves good names, but doth to others give Matter for virtuous deeds, by which we live.

Dear Martyrs, We do not address you as men who have passed away, but rather as men who are still living among your own people, among your own brothers in the Armed Forces and among your own honest families. As Almighty God says, those who are killed for the sake of God are not dead but alive under His blessing. You have sacrificed your lives, in defence of right and of Iraq, thus giving the highest example in life. Be blessed, you men; you have become a source of great pride for Iraq and for your families. Your comrades-in-arms and your compatriots are aspiring to your position, which is the most glorious and great.

No matter where. Of comfort no man speak: Let's talk of graves, of worms, and epitaphs; Make dust our paper, and with rainy eyes Write sorrow on the bosom of the earth; Let's choose executors, and talk of wills: And yet not so — for what can we bequeath Save our deposed bodies to the ground? Our lands, our lives, and all, are Bolingbroke's, And nothing can we call our own but death; And that small model of the barren earth Which serves as paste and cover to our bones. For God's sake, let us sit upon the ground, And tell sad stories of the death of kings: How some have been depos'd, some slain in war, Some haunted by the ghosts they have depos'd; Some poison'd by their wives, some sleeping kill'd; All murder'd — for within the hollow crown That rounds the mortal temples of a king, Keeps Death his court: and there the antic sits, Scoffing his state, and grinning at his pomp; Allowing him a breath, a little scene To monarchize, be fear'd, and kill with looks; Infusing him with self and vain conceit — As if this flesh, which walls about our life, Were brass impregnable — and, humour'd thus, Comes at the last, and with a little pin Bores through his castle wall, and — farewell king!

Rebellious subjects, enemies to peace, Profaners of this neighbour-stained steel, — Will they not hear? — What, ho! you men, you beasts, That quench the fire of your pernicious rage With purple fountains issuing from your veins! On pain of torture, from those bloody hands Throw your mistemper'd weapons to the ground, And hear the sentence of your moved Prince. Three civil brawls, bred of an airy word, By thee, old Capulet, and Montague, Have thrice disturb'd the quiet of our streets, And made Verona's ancient citizens Cast by their grave beseeming ornaments, To wield old partisans, in hands as old, Canker'd with peace, to part your canker'd hate. If ever you disturb our streets again, Your lives shall pay the forfeit of the peace. For this time, all the rest depart away. You, Capulet, shall go along with me — And Montague, come you this afternoon — To know our further pleasure in this case, To old Free-town, our common judgment-place. Once more, on pain of death, all men depart.

Half our days we pass in the shadow of the earth; and the brother of death exacteth a third part of our lives.

You have no lease of your lives, and death is not bound to give you warning before it gives you that deadly blow that will send you to everlasting misery or everlasting felicity.

By art alone we are able to get outside ourselves, to know what another sees of this universe which for him is not ours, the landscapes of which would remain as unknown to us as those of the moon. Thanks to art, instead of seeing one world, our own, we see it multiplied and as many original artists as there are, so many worlds are at our disposal, differing more widely from each other than those which roll round the infinite and which, whether their name be Rembrandt or Vermeer, send us their unique rays many centuries after the hearth from which they emanate is extinguished.This labour of the artist to discover a means of apprehending beneath matter and experience, beneath words, something different from their appearance, is of an exactly contrary nature to the operation in which pride, passion, intelligence and habit are constantly engaged within us when we spend our lives without self-communion, accumulating as though to hide our true impressions, the terminology for practical ends which we falsely call life.

We must bear our crosses; self is the greatest of them all. If we die in part every day of our lives, we shall have but little to do on the last. O how utterly will these little daily deaths destroy the power of the final dying!

Cheat not your selves with words: for though a King
Be the mild Name, a Tyrant is the Thing.
Let his power loose, and you shall quickly see
How mild a thing unbounded Man will be.
He'll lead you forth your hearts cheap blood to spill,
Where e're his Guidless Passion leads his Will.
Ambition, Lust, or Spleen his wars will raise,
Your Lives best price his thirst of Wealth or Praise.
Your ablest Sons for his proud Guards he'll take,
And by such hands your yoke more grievous make.
Your Daughters and dear Wives he'll force away,
His Lux'ury some, and some his Lust t'obey.
His idle friends your hungry toils shall eat,
Drink your rich Wines, mixt with your Blood and Sweat.
Then you'll all sigh, but sighs will Treasons be;
And not your Griefs themselves, or Looks be free.

Soft peace she brings; wherever she arrives She builds our quiet as she forms our lives; Lays the rough paths of peevish Nature even, And opens in each heart a little heaven.

We would never travel on the sea if we had no hope of telling about it later... We lose our lives with joy provided people talk about it... Even philosophers wish for admirers.

We have no spiritual need except for a restoration of the divine nature in us. And if this be true, then nothing can be our salvation except that which brings us into a right relationship with God, making us partakers of the divine nature in such a manner and degree as we need. But to reason about life cannot communicate it to the soul, nor can a religion of rational notions and opinions logically deduced from Scripture words bring the reality of the gospel into our lives. Do we not see sinners of all sorts, and men under the power of every corrupt passion, equally zealous for such a religion? How is it then that Christian leaders spend so much time reasoning about Scripture doctrines, and yet remain so blind to the obvious fact that filling the head with right notions of Christ can never give to the heart the reality of His Spirit and life? For logical reasoning about Scripture words and doctrines will do no more to remove pride, hypocrisy, envy, or malice from the soul of man, than logical reasoning about geometry. The one leaves man as empty of the life of God in Christ as the other. Yet the church is filled with professing Christians whose faith has never gone beyond a conviction that the words of Scripture are true. They believe in the Christ of the Bible, but do not know Him personally. The indwelling of the Holy Spirit is sound doctrine to their minds, but their lives are empty of His manifest power either to overcome the power of sin within, or to convert others to Christ. Though many are zealous to preach the gospel, yet instead of bringing men to Christ, they seek to reason them into a trust in their own learned opinions about Scripture doctrines. In contrast to Paul, their gospel is in word only, without the demonstration and power of the Spirit. Nor can they see their need of the Holy Spirit to fill them with Christ, and then to overflow through them in rivers of living water to others, because reason tells them that they are sound in the letter of doctrine.

To what fortuitous occurrence do we not owe every pleasure and convenience of our lives.

Our obligations to our country never cease but with our lives.

The Constitution is not an instrument for the government to restrain the people, it is an instrument for the people to restrain the government — lest it come to dominate our lives and interests.

The most fortunate of us, in our journey through life, frequently meet with calamities and misfortunes which may greatly afflict us; and, to fortify our minds against the attacks of these calamities and misfortunes, should be one of the principal studies and endeavours of our lives. The only method of doing this is to assume a perfect resignation to the Divine will, to consider that whatever does happen, must happen; and that by our uneasiness, we cannot prevent the blow before it does fall, but we may add to its force after it has fallen. These considerations, and others such as these, may enable us in some measure to surmount the difficulties thrown in our way; to bear up with a tolerable degree of patience under this burthen of life; and to proceed with a pious and unshaken resignation, till we arrive at our journey’s end, when we may deliver up our trust into the hands of him who gave it, and receive such reward as to him shall seem proportioned to our merit. Such, dear Page, will be the language of the man who considers his situation in this life, and such should be the language of every man who would wish to render that situation as easy as the nature of it will admit. Few things will disturb him at all: nothing will disturb him much.

For the support of this declaration, with a firm reliance on the protection of divine providence, we mutually pledge to each other our lives, our fortunes, and our sacred honor.

It is in our lives, and not from our words, that our religion must be read. By the same test the world must judge me. But this does not satisfy the priesthood. They must have a positive, a declared assent to all their interested absurdities. My opinion is that there would never have been an infidel, if there had never been a priest.

I used to suppose that certain evils could never befall a being in possession of a sound mind; that true virtue supplies us with energy which vice can never resist; that it was always in our power to obstruct, by his own death, the designs of an enemy who aimed at less than our lives.

I... address my brother philosophers on a subject equally interesting to us as philosophers, and as men. Do not disregard a question of infinite moment. Give it that degree of attention to which it is naturally intitled; and especially do not so far abandon the serious character of philosophers, as to laugh where you ought to reason. At least, do this great subject [theology], and yourselves, the justice to consider the facts, and endeavour to frame some hypothesis by which to account for them; and do not decide in half an hour, on an inquiry which well deserves the study of a great part of your lives.

And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor.

It [will-making] is the latest opportunity we have of exercising the natural perversity of the disposition … This last act of our lives seldom belies the former tenor of them for stupidity, caprice, and unmeaning spite. All that we seem to think of is to manage matters so (in settling accounts with those who are so unmannerly as to survive us) as to do as little good, and to plague and disappoint as many people, as possible.

Venerable men! you have come down to us from a former generation. Heaven has bounteously lengthened out your lives, that you might behold this joyous day.

On matters of race, South Carolina has had a tough history; we all know that. Many of us have seen it in our lives, in the lives of our parents and grandparents. We don't need reminders.

I find the speech in this case patently offensive, hateful, and insulting. The Court should not, however, gloss over three decades of jurisprudence and the centrality of First Amendment freedoms in our lives because it is confronted with speech it does not like.

He [ Aristotle ] refers to many examples of changes now constantly going on, and insists emphatically on the great results which they must produce in the lapse of ages. He instances particular cases of lakes that had dried up, and deserts that had at length become watered by rivers and fertilized. He points to the growth of the Nilotic delta since the time of Homer, to the shallowing of the Palus Maeotis within sixty years from his own time... He alludes, ...to the upheaving of one of the Eolian islands, previous to a volcanic eruption. The changes of the earth, he says, are so slow in comparison to the duration of our lives, that they are overlooked; and the migrations of people after great catastrophes, and their removal to other regions, cause the event to be forgotten. ...He says [twelfth chapter of his Meteorics] 'the distribution of land and sea in particular regions does not endure throughout all time, but it becomes sea in those parts where it was land, and again it becomes land where it was sea, and there is reason for thinking that these changes take place according to a certain system, and within a certain period.' The concluding observation is as follows: 'As time never fails, and the universe is eternal, neither the Tanais, nor the Nile, can have flowed for ever. The places where they rise were once dry, and there is a limit to their operations, but there is none to time. So also of all other rivers; they spring up and they perish; and the sea also continually deserts some lands and invades others The same tracts, therefore, of the earth are not some always sea, and others always continents, but every thing changes in the course of time.'

Thou, whose exterior semblance doth belie Thy Soul's immensity; Thou best Philosopher, who yet dost keep Thy heritage, thou Eye among the blind, That, deaf and silent, read'st the eternal deep, Haunted for ever by the eternal mind,— Mighty Prophet! Seer blest! On whom those truths do rest, Which we are toiling all our lives to find, In darkness lost, the darkness of the grave.

Just suppose for a moment that every fact reported to us by others were viewed in the light of the skeptical system, as to the fallaciousness of the senses and the tendency to self-deception. Should we not from that moment be at a stand-still in all the principal movements of our lives?

Faith is the backbone of the social and the foundation of the commercial fabric; remove faith between man and man, and society and commerce fall to pieces. There is not a happy home on earth but stands on faith; our heads are pillowed on it, we sleep at night in its arms with greater security for the safety of our lives, peace, and prosperity than bolts and bars can give.

Lives of great men all remind us We can make our lives sublime, And departing, leave behind us Footprints on the sands of time;

Round about what is, lies a whole mysterious world of might be, — a psychological romance of possibilities and things that do not happen. By going out a few minutes sooner or later, by stopping to speak with a friend at a corner, by meeting this man or that, or by turning down this street instead of the other, we may let slip some great occasion of good, or avoid some impending evil, by which the whole current of our lives would have been changed. There is no possible solution to the dark enigma but the one word, "Providence".

Charles Darwin's theory tells us that our existence was not inevitable, that there is no eternal order to the universe that necessarily brought us into being. We are the result of processes much more complicated than the small aspects of our lives and societies over which we have some control. ...There is no fixed, eternal frame to the universe to define what may or may not exist. There is nothing beyond the world except what we see, no background to it except its particular history.

That which we say and do, if its effects last not beyond our lives, is unimportant. That which shall live when we are dead, as part of the great body of law enacted by the dead, is the only act worth doing, the only Thought worth speaking. The desire to do something that shall benefit the world, when neither praise nor obloquy will reach us where we sleep soundly in the grave, is the noblest ambition entertained by man.
It is the ambition of a true and genuine Mason. Knowing the slow processes by which the Deity brings about great results, he does not expect to reap as well as sow, in a single lifetime. It is the inflexible fate and noblest destiny, with rare exceptions, of the great and good, to work, and let others reap the harvest of their labors. He who does good, only to be repaid in kind, or in thanks and gratitude, or in reputation and the world's praise, is like him who loans his money, that he may, after certain months, receive it back with interest. To be repaid for eminent services with slander, obloquy, or ridicule, or at best with stupid indifference or cold ingratitude, as it is common, so it is no misfortune, except to those who lack the wit to see or sense to appreciate the service, or the nobility of soul to thank and reward with eulogy, the benefactor of his kind. His influences live, and the great Future will obey; whether it recognize or disown the lawgiver.

I almost always feel inclined, when I happen to say anything to soldiers, to impress upon them in a few brief remarks the importance of success in this contest. It is not merely for to-day, but for all time to come that we should perpetuate for our children's children this great and free government, which we have enjoyed all our lives. I beg you to remember this, not merely for my sake, but for yours. I happen temporarily to occupy this big White House. I am a living witness that any one of your children may look to come here as my father's child has.

We felt that although our lives had been spared the previous day, it was but a reprieve; that we were still in the hands of a semi-civilized enemy—cruel, relentless, and treacherous—who looked upon us as heretics, and the common enemies of their religion and race; and we had fearful reason to believe that the appearance of Armijo would be the signal for our immediate execution. Surely, the emotions of that hour, when the future was looming up so close and dark upon us, are not to be appreciated by the reader.

Soon Armijo, dressed in a blue military jacket, with a sword at his side, was seen to approach the window. One by one he pointed us out to some person behind him, of whom we could not obtain even a glimpse, and as he pointed he asked the concealed individual who and what the person was to whom his finger was now directed, his name, business, and the relation in which he stood with the Texan expedition. ...It seemed to us that we were undergoing an arbitrary trial for our lives.

"Gentlemen," commenced the governor, stopping in front of us, "gentlemen, you told me the truth yesterday—Don Samuel has corroborated your statements—I save your lives. I have ordered Don Samuel to be shot—he will be shot in five minutes. He ran away from Santa Fé, and in attempting to reach Colonel Cooke's party, has been retaken. You now see the penalty of trying to escape. His fate will be yours if you attempt it.

Following close upon the heels of this party of Americans, or but three or four days later, came still another caravan, belonging to Mr. Samuel Magoffin, a native of the United States, but at this time a merchant of Chihuahua, who was now on his way to that city with more than forty wagons heavily laden with goods. Mr Magoffin sent us word, through a Mexican, that he had had an.. we were informed that we need not be under the least apprehension for our lives.

If our love were but more simple, We should take Him at His word; And our lives would be all sunshine In the sweetness of the Lord.

Consider and act with reference to the true ends of existence. This world is but the vestibule of an immortal life. Every action of our lives touches on some chord that will vibrate in eternity.

All our lives are locked together in the shimmering world of wyrd in which all things are enmeshed and connected to one another by the threads of wyrd. ….The wyrd sisters spin the web of wyrd and weave the loom of life, they do not thereby determine it … the wyrd sisters simply express the will of wyrd. And so do we. We cannot control our lives, because we too are inseparable aspects of wyrd and express its will. But this is not the same as saying our life is determined. Rather, it is saying we live like an ocean voyager, trimming our sails to the winds and tides of wyrd as we skim across the waters of life. And cresting the waves of wyrd is something that happens at every instant. The pattern of life is not woven ahead of time, like cloth to be worn later as a tunic. Rather, life is woven at the very instant you live it.

It is more true to say that our opinions depend upon our lives and habits than to say that our lives depend upon our opinions, which is only now and then true.

I will not talk about people a thousand miles off, but come as near home as I can. As the time is short, I will leave out all the flattery, and retain all the criticism.
Let us consider the way in which we spend our lives.

We spend our lives trying to unlock the mystery of the universe, but there was a Turkish prisoner, Bahá'u'lláh, in Akka, Palestine who had the Key.

The great desire of this age is for a Doctrine which may serve to condense our knowledge, guide our researches, and shape our lives, so that Conduct may really be the consequence of Belief.

Let me give you a word of the philosophy of reform. The whole history of the progress of human liberty shows that all concessions yet made to her august claims, have been born of earnest struggle. The conflict has been exciting, agitating, all-absorbing, and for the time being, putting all other tumults to silence. It must do this or it does nothing. If there is no struggle, there is no progress. Those who profess to favor freedom, and yet depreciate agitation, are men who want crops without plowing up the ground. They want rain without thunder and lightning. They want the ocean without the awful roar of its many waters. This struggle may be a moral one; or it may be a physical one; or it may be both moral and physical; but it must be a struggle. Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to, and you have found out the exact amount of injustice and wrong which will be imposed upon them; and these will continue till they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress. [...] Men might not get all they work for in this world, but they must certainly work for all they get. If we ever gpt free from the oppressions and wrongs heaped upon us, we must pay for their removal. We must do this by labor, by suffering, by sacrifice, and if needs be, by our lives and the lives of others.

Once in our lives we have all to choose. More or less we have all felt once the same emotions. We have not always been what the professions make of us. Nature made us men, and she surrenders not her children without a struggle. I will go back to my story now with but this one word, that it is these sons of genius, and the fate they meet with, which is to me the one sole evidence that there is more in "this huge state" than what is seen, and that in very truth the soul of man is not a thing which comes and goes, is builded and decays like the elemental frame in which it is set to dwell, but a very living force, a very energy of God's organic Will, which rules and moulds this universe.
For what are they? Say not, say not, it is but a choice which they have made; and an immortality of glory in heaven shall reward them for what they have sacrificed on earth. It may be so; but they do not ask for it. They are what they are from the Divine power which is in them, and you would never hear their complainings if the grave was the gate of annihilation.

It was brought home to me that two men may be as sincere, as earnest, as faithful, as uncompromising, and yet hold opinions far asunder as the poles. I have before said that I think the moment of this conviction is the most perilous crisis of our lives; for myself, it threw me at once on my own responsibility, and obliged me to look for myself at what men said, instead of simply accepting all because they said it. I begin to look about me to listen to what had to be said on many sides of the question, and try, as far as I could, to give it all fair hearing.

The truest worship is a life; All dreaming we resign; We lay our offerings at Thy feet, — Our lives, O God, are Thine!

There are so many of us, and our lots are so different, what wonder that Nature's mood is often in harsh contrast with the great crisis of our lives? We are children of a large family, and must learn, as such children do, not to expect that our hurts will be made much of — to be content with little nurture and caressing, and help each other the more.

For a cap and bells our lives we pay, Bubbles we earn with a whole soul's tasking: 'Tis heaven alone that is given away, 'Tis only God may be had for the asking.

Were it not well, then, to begin with the substance, to learn to apprehend the reality of that kingdom which is all around us now, whether we recognize it or not, — to take our aims and endeavors into it, that they may be made part of it, however small, — to surrender ourselves to it, that our lives may do something towards its advancement, and that we may become fellow-workers, however humble, with all the wise and good who have gone before us, and with Him who made them what they are?

A dream! What is a dream? And is not our life a dream? I will say more. Suppose that this paradise will never come to pass (that I understand), yet I shall go on preaching it. And yet how simple it is: in one day, in one hour everything could be arranged at once! The chief thing is to love others like yourself, that's the chief thing, and that's everything; nothing else is wanted — you will find out at once how to arrange it all. And yet it's an old truth which has been told and retold a billion times — but it has not formed part of our lives! The consciousness of life is higher than life, the knowledge of the laws of happiness is higher than happiness — that is what one must contend against. And I shall. If only everyone wants it, it can be arranged at once.

Then cricket sing thy song, or answer mine Thine whispers blame, but mine has naught but praises It matters not. — Behold the autumn goes, The Shadow grows, The moments take hold of eternity; Even while we stop to wrangle or repine Our lives are gone Like thinnest mist, Like yon escaping colour in the tree: — Rejoice! rejoice! whilst yet the hours exist Rejoice or mourn, and let the world swing on Unmoved by Cricket-song of thee or me.

Every good cause gained a victory when the Union troops were triumphant. Our final victory was the triumph of religion, of virtue, of knowledge.... During those four years, whatever our motives, whatever our lives, we were fighting on God’s side. We were doing His work. What would this country have been if we had failed?

But often, in the world’s most crowded streets, But often, in the din of strife, There rises an unspeakable desire After the knowledge of our buried life; A thirst to spend our fire and restless force In tracking out our true, original course; A longing to inquire Into the mystery of this heart which beats So wild, so deep in us, to know Whence our lives come and where they go.

We are so accustomed to hear arithmetic spoken of as one of the three fundamental ingredients in all schemes of instruction, that it seems like inquiring too curiously to ask why this should be. Reading, Writing, and Arithmetic—these three are assumed to be of co-ordinate rank. Are they indeed co-ordinate, and if so on what grounds? In this modern “trivium” the art of reading is put first. Well, there is no doubt as to its right to the foremost place. For reading is the instrument of all our acquisition. It is indispensable. There is not an hour in our lives in which it does not make a great difference to us whether we can read or not. And the art of Writing, too; that is the instrument of all communication, and it becomes, in one form or other, useful to us every day. But Counting—doing sums,—how often in life does this accomplishment come into exercise? Beyond the simplest additions, and the power to check the items of a bill, the arithmetical knowledge required of any well-informed person in private life is very limited. For all practical purposes, whatever I may have learned at school of fractions, or proportion, or decimals, is, unless I happen to be in business, far less available to me in life than a knowledge, say, of history of my own country, or the elementary truths of physics. The truth is, that regarded as practical arts, reading, writing, and arithmetic have no right to be classed together as co-ordinate elements of education; for the last of these is considerably less useful to the average man or woman not only than the other two, but than 267 many others that might be named. But reading, writing, and such mathematical or logical exercise as may be gained in connection with the manifestation of numbers, have a right to constitute the primary elements of instruction. And I believe that arithmetic, if it deserves the high place that it conventionally holds in our educational system, deserves it mainly on the ground that it is to be treated as a logical exercise. It is the only branch of mathematics which has found its way into primary and early education; other departments of pure science being reserved for what is called higher or university instruction. But all the arguments in favor of teaching algebra and trigonometry to advanced students, apply equally to the teaching of the principles or theory of arithmetic to schoolboys. It is calculated to do for them exactly the same kind of service, to educate one side of their minds, to bring into play one set of faculties which cannot be so severely or properly exercised in any other department of learning. In short, relatively to the needs of a beginner, Arithmetic, as a science, is just as valuable—it is certainly quite as intelligible—as the higher mathematics to a university student.

Christ has given us, not only the ritual of an ordinance, but the pattern for our lives, when He took the cup, and gave thanks. So common joys become sacraments, enjoyment becomes worship, and the cup which holds the bitter or the sweet skillfully mingled for our lives becomes the cup of blessing and salvation drank in remembrance of Him.

Every one who has a heart and eyes sees that you, working men, are obliged to pass your lives in want and in hard labor, which is useless to you, while other men, who do not work, enjoy the fruits of your labor—that you are the slaves of these men, and that this ought not to exist.

The unhappiness of our life; patch up our false way of life as we will, propping it up by the aid of the sciences and arts - that life becomes feebler, sicklier, and more tormenting every year; every year the number of suicides and the avoidance of motherhood increases; every year the people of that class become feebler; every year we feel the increasing gloom of our lives. Evidently salvation is not to be found by increasing the comforts and pleasures of life, medical treatments, artificial teeth and hair, breathing exercises, massage, and so forth;...It is impossible to remedy this by any amusements, comforts, or powders - it can only be remedied by a change of life.

Memento mori—remember death! These are important words. If we kept in mind that we will soon inevitably die, our lives would be completely different. If a person knows that he will die in a half hour, he certainly will not bother doing trivial, stupid, or, especially, bad things during this half hour. Perhaps you have half a century before you die—what makes this any different from a half hour?

The measured words of Leo Tolstoi's confession in My Religion reflect an experience many have shared: Five years ago faith came to me; I believed in the doctrine of Jesus, and my whole life underwent a sudden transformation. What I had once wished for I wished for no longer, and I began to desire what I have never desired before. What had once appeared to me right now became wrong and the wrong of the past I beheld as right... My life and my desires were completely changed; good and evil interchanged meanings. Herein we find the answer to a perplexing question. Evil can be cast out not by a man alone, not by a dictatorial God who invades our lives, but when we open the door and invite God through Christ to enter.

We can set our deeds to the music of a grateful heart, and seek to round our lives into a hymn — the melody of which will be recognized by all who come in contact with us, and the power of which shall not be evanescent, like the voice of the singer, but perenninal, like the music of the spheres.

Those of us who knew him best remember him as the kind and loving friend, who contributed so much to the happiness of our lives, and whom we shall truly mourn as one of the best of men.

Let us give up our work, our thoughts, our plans, ourselves, our lives, our loved ones, our influence, our all, right into His hand, and then, when we have given all over to Him, there will be nothing left for us to be troubled about, or to make trouble about.

Wave after wave of trial rolled over us; but at the end of the year some of us were constrained to confess, that we had learned more of the loving-kindness of the Lord than in any previous year of our lives.

Let us give up our work, our thoughts, our plans, ourselves, our lives, our loved ones, our influence, our all, right into His hand, and then, when we have given all over to Him, there will be nothing left for us to trouble about, or to make trouble about.

I am not disposed to bewail the limitations imposed by human ignorance. On the contrary, I feel ignorance is a healthful stimulant; and my enforced conviction that neither I nor anyone can possibly lay down beforehand what does not exist in the universe, or even what is not going on all round us everyday of our lives, leaves me with a cheerful hope that something very new and very arresting may turn up anywhere at any minute. … I shall try to utilize this temper of mind today by clearing away, so far as I can, certain presuppositions, on one side or on the other, which seem to me to depend upon a too hasty assumption that we know more about the universe than as yet we really can know.

We know so well what we are doing ourselves and why we do it, do we not? I fancy that there is some truth in the view which is being put forward nowadays, that it is our less conscious thoughts and our less conscious actions which mainly mould our lives and the lives of those who spring from us.

The heart of God through his creation stirs,
We thrill to feel it, trembling as the flowers
That die to live again, — his messengers,
To keep faith firm in these sad souls of ours.

The waves of Time may devastate our lives,
The frosts of age may check our failing breath,
They shall not touch the spirit that survives
Triumphant over doubt and pain and death.

....We write our lives indeed, But in a cipher none can read, Except the author

If love were what the rose is, And I were like the leaf, Our lives would grow together In sad or singing weather, Blown fields or flowerful closes, Green pasture or gray grief; If love were what the rose is, And I were like the leaf.

Before our lives divide for ever,
While time is with us and hands are free,
(Time, swift to fasten and swift to sever
Hand from hand, as we stand by the sea)
I will say no word that a man might say
Whose whole life's love goes down in a day;
For this could never have been; and never,
Though the gods and the years relent, shall be.

Is it worth a tear, is it worth an hour,
To think of things that are well outworn?
Of fruitless husk and fugitive flower,
The dream foregone and the deed forborne?
Though joy be done with and grief be vain,
Time shall not sever us wholly in twain;
Earth is not spoilt for a single shower;
But the rain has ruined the ungrown corn.

No right way is easy in this rough world. We must risk our lives to save them.

Willard Gibbs is the type of the imagination at work in the world. His story is that of an opening up which has had its effect on our lives and our thinking; and, it seems to me, it is the emblem of the naked imagination —which is called abstract and impractical, but whose discoveries can be used by anyone who is interested, in whatever "field"— an imagination which for me, more than that of any other figure in American thought, any poet, or political, or religious figure, stands for imagination at its essential points.

Infancy, n. The period of our lives when, according to Wordsworth, 'Heaven lies about us.' The world begins lying about us pretty soon afterward.

Out of my experience, such as it is (and it is limited enough) one fixed conclusion dogmatically emerges, and that is this, that we with our lives are like islands in the sea, or like trees in the forest. The maple and the pine may whisper to each other with their leaves. … But the trees also commingle their roots in the darkness underground, and the islands also hang together through the ocean's bottom. Just so there is a continuum of cosmic consciousness, against which our individuality builds but accidental fences, and into which our several minds plunge as into a mother-sea or reservoir.

No man holding a strong belief on one side of a question, or even wishing to hold a belief on one side, can investigate it with such fairness and completeness as if he were really in doubt and unbiased; so that the existence of a belief not founded on fair inquiry unfits a man for the performance of this necessary duty. Nor is it that truly a belief at all which has not some influence upon the actions of him who holds it. He who truly believes that which prompts him to an action has looked upon the action to lust after it, he has committed it already in his heart. If a belief is not realized immediately in open deeds, it is stored up for the guidance of the future. It goes to make a part of that aggregate of beliefs which is the link between sensation and action at every moment of all our lives, and which is so organized and compacted together that no part of it can be isolated from the rest, but every new addition modifies the structure of the whole. No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may someday explode into overt action, and leave its stamp upon our character for ever.

Our lives are guided by that general conception of the course of things which has been created by society for social purposes. Our words, our phrases, our forms and processes and modes of thought, are common property, fashioned and perfected from age to age; an heirloom which every succeeding generation inherits as a precious deposit and a sacred trust to be handled on to the next one, not unchanged but enlarged and purified, with some clear marks of its proper handiwork. Into this, for good or ill, is woven every belief of every man who has speech of his fellows. An awful privilege, and an awful responsibility, that we should help to create the world in which posterity will live.

...what is the advice I have to offer you? the first head is this, that you have to clean your slate. (Cheers.) It is six years now since you were in office. It is 16 years since you were in anything like power, and it does seem to me that under these circumstances the primary duty of the Liberal party is to wipe its slate clean and consider very carefully what it is going to write on it in future (Cheers.) Now, there will be some who will not agree with that advice, for I will tell you a secret. There are a great many Tory Liberals in the Liberal party. There is a Toryism in Liberalism as great and as deep, though as unconscious, as any in the Carlton Club. There are men who sit still with the fly-blown phylacteries bound round their obsolete policy, who do not remember that, while they have been mumbling their incantations to themselves, the world has been marching and revolving, and if they have any hope of leading or guiding it they must march and move with it too. (Cheers.) I, therefore, hope that when you have to write on your clean slate you will write on it a policy adapted to 1901 or 1902 and not a policy adapted to 1892 or 1893. (Laughter)...The last piece of advice I shall venture to offer the Liberal party is this, that they shall not dissociate themselves, even indirectly or unconsciously, or by any careless words, from the new sentiment of Empire which occupies the nation. To many the word "Empire" is suspect as indicating aggression and greed and violence and the characteristics of other empires that the world has known; but the sentiment that is represented now by Empire in these islands has nothing of that in it. (Cheers.) It is a passion of affection and family feeling, of pride and of hopefulness; and the statesman, however great he may be, who dissociates himself from that feeling must not be surprised if the nation dissociates itself from him. (Cheers)...my watchword if I were in office at this moment would be summed up in one single word—the word "efficiency." (Cheers.) If we have not learned from this war that we have greatly lagged behind in efficiency we have learned nothing, and our treasure and our lives are thrown away unless we learn the lesson which the war has given us. (Hear, hear)...there is another branch of national efficiency in which I think an energetic Government might take a great part, in the way of stimulation and inquiry—I mean our commerce and our industry. (Hear, hear)...I believe that in that branch of our national efficiency there is much to be done by an energetic Government. But last, and, perhaps, greatest of all, there comes a question that underlies the efficiency of our nation—not of our services, not of any particular branch of our nation, but of the nation as a whole—I mean education (loud cheers), in which we are lagging sadly, and with which we shall have peacefully to fight other nations with weapons like the bow and arrow if we do not progress. We have nothing like a national system, but a great chaos of almost haphazard arrangement. Then there is another question closely allied to it, though not in appearance perhaps, the question of the housing of the people. Well, you will, I think, get nothing from the present Government, and you will get nothing from any Government that does not throw its heart and soul into the work. And, last of all, but by no means least, there comes that question of temperance (cheers), which means so much to us all in the extravagance, in the degradation, in the physical degeneracy of our race. That is a question which a firm and energetic Government could, I will not say settle, but make a great advance towards settling, if it grasped the nettle firmly and refused to listen to the fanatics on either side, and made up its mind that, come well or ill, even if it sacrificed for a moment its majority or its power, it would not leave office without having made an effort in the direction I have indicated. (Cheers.)

So we die before our own eyes; so we see some chapters of our lives come to their natural end.

When we are about to set forth on a path hitherto untried and likely to lead our lives in a new direction, it appears eminently desirable and proper that we should, in the first place, briefly review the public and private life of the day, in order to determine whether the essential elements that make up the happiness of states and individuals are all duly provided, and if not, where the need lies and how it can best be supplied.

The consolations of the moral ideal are vigorous. They do not encourage idle sentiment. They recommend to the sufferer action. Our loss, indeed, will always remain loss, and no preaching or teaching can ever make it otherwise. But the question is whether it shall weaken and embitter, or strengthen and purify us, and lead us to raise to the dead we mourn a monument in our lives that shall be better than any pillared chapel or storied marble tomb. The criterion of all right relations whatsoever is that we are helped by them. And so, too, the criterion of right relations to the dead is that we are helped, not weakened and disabled, by them.

Let's not forget that the little emotions are the great captains of our lives and we obey them without realizing it.

My mind is appalled at the thought of a political party having control of all the details that go to make up the sum total of our lives. Think of it for an instant, that the party in power shall have all authority to dictate the kind of books that shall be used in our schools and universities, government officials editing, printing, and circulating our literature, histories, magazines and press, to say nothing of the thousand and one activities of life that a people engage in, in a civilized society.

When you spend so much time together in class talking about the important questions of life…you can’t help developing the kind of friendships that will hopefully last for the rest of your lives.

Most modern calendars mar the sweet simplicity of our lives by reminding us that each day that passes is the anniversary of some perfectly uninteresting event.

I say, beware of all enterprises that require new clothes, and not rather a new wearer of clothes. If there is not a new man, how can the new clothes be made to fit? If you have any enterprise before you, try it in your old clothes. All men want, not something to do with, but something to do, or rather something to be. Perhaps we should never procure a new suit, however ragged or dirty the old, until we have so conducted, so enterprised or sailed in some way, that we feel like new men in the old, and that to retain it would be like keeping new wine in old bottles. Our moulting season, like that of the fowls, must be a crisis in our lives.

The universe constantly and obediently answers to our conceptions; whether we travel fast or slow, the track is laid for us. Let us spend our lives in conceiving then. The poet or the artist never yet had so fair and noble a design but some of his posterity at least could accomplish it.

I think that having learned our letters we should read the best that is in literature, and not be forever repeating our a-b-abs, and words of one syllable, in the fourth or fifth classes, sitting on the lowest and foremost form all our lives. Most men are satisfied if they read or hear read, and perchance have been convicted by the wisdom of one good book, the Bible, and for the rest of their lives vegetate and dissipate their faculties in what is called easy reading.

We should be as good as the worthies of antiquity, but partly by first knowing how good they were. We are a race of tit-men, and soar but little higher in our intellectual flights than the columns of the daily paper. It is not all books that are as dull as their readers. There are probably words addressed to our condition exactly, which, if we could really hear and understand, would be more salutary than the morning or the spring to our lives, and possibly put a new aspect on the face of things for us. How many a man has dated a new era in his life from the reading of a book! The book exists for us, perchance, which will explain our miracles and reveal new ones. The at present unutterable things we may find somewhere uttered. These same questions that disturb and puzzle and confound us have in their turn occurred to all the wise men; not one has been omitted; and each has answered them, according to his ability, by his words and his life.

Piety and conformity to them that like, Peace, obesity, allegiance, to them that like, '''I am he who tauntingly compels men, women, nations, Crying, ''Leap from your seats and contend for your lives!''''' (4)

Wars throughout history have been waged for conquest and plunder. In the Middle Ages when the feudal lords who inhabited the castles whose towers may still be seen along the Rhine concluded to enlarge their domains, to increase their power, their prestige and their wealth they declared war upon one another. But they themselves did not go to war any more than the modern feudal lords, the barons of Wall Street go to war. The feudal barons of the Middle Ages, the economic predecessors of the capitalists of our day, declared all wars. And their miserable serfs fought all the battles. The poor, ignorant serfs had been taught to revere their masters; to believe that when their masters declared war upon one another, it was their patriotic duty to fall upon one another and to cut one another's throats for the profit and glory of the lords and barons who held them in contempt. And that is war in a nutshell. The master class has always declared the wars; the subject class has always fought the battles. The master class has had all to gain and nothing to lose, while the subject class has had nothing to gain and all to lose — especially their lives.
They have always taught and trained you to believe it to be your patriotic duty to go to war and to have yourselves slaughtered at their command. But in all the history of the world you, the people, have never had a voice in declaring war, and strange as it certainly appears, no war by any nation in any age has ever been declared by the people.
And here let me emphasize the fact — and it cannot be repeated too often — that the working class who fight all the battles, the working class who make the supreme sacrifices, the working class who freely shed their blood and furnish the corpses, have never yet had a voice in either declaring war or making peace. It is the ruling class that invariably does both. They alone declare war and they alone make peace.
Yours not to reason why;
Yours but to do and die.
That is their motto and we object on the part of the awakening workers of this nation.
If war is right let it be declared by the people. You who have your lives to lose, you certainly above all others have the right to decide the momentous issue of war or peace.

I think the world is like a great mirror, and reflects our lives just as we ourselves look upon it. Those who turn sad faces toward the world find only sadness reflected. But a smile is reflected in the same way, and cheers and brightens our hearts. You think there is no pleasure to be had in life. That is because you are heartsick and — and tired, as you say. With one sad story ended you are afraid to begin another — a sequel — feeling it would be equally sad. But why should it be? Isn't the joy or sorrow equally divided in life?

It is a fearful thing to lead this great peaceful people into war, into the most terrible and disastrous of all wars, civilization itself seeming to be in the balance. But the right is more precious than peace, and we shall fight for the things which we have always carried nearest our hearts — for democracy, for the right of those who submit to authority to have a voice in their own governments, for the rights and liberties of small nations, for a universal dominion of right by such a concert of free peoples as shall bring peace and safety to all nations and make the world itself at last free. To such a task we can dedicate our lives and our fortunes, everything that we are and everything that we have, with the pride of those who know that the day has come when America is privileged to spend her blood and her might for the principles that gave her birth and happiness and the peace which she has treasured. God helping her, she can do no other.

I maintain that we people of brains are justified in supplying the mob with the food it likes. We are not geniuses, and if we sit down in a spirit of long-eared gravity we shall produce only commonplace stuff. Let us use our wits to earn money, and make the best we can of our lives. If only I had the skill, I would produce novels out-trashing the trashiest that ever sold fifty thousand copies. But it needs skill, mind you; and to deny it is a gross error of the literary pedants. To please the vulgar you must, one way or another, incarnate the genius of vulgarity.

Time is money — says the vulgarest saw known to any age or people. Turn it round about, and you get a precious truth —money is time. I think of it on these dark, mist-blinded mornings, as I come down to find a glorious fire crackling and leaping in my study. Suppose I were so poor that I could not afford that heartsome blaze, how different the whole day would be! Have I not lost many and many a day of my life for lack of the material comfort which was necessary to put my mind in tune? Money is time. With money I buy for cheerful use the hours which otherwise would not in any sense be mine; nay, which would make me their miserable bondsman. Money is time, and, heaven be thanked, there needs so little of it for this sort of purchase. He who has overmuch is wont to be as badly off in regard to the true use of money, as he who has not enough. What are we doing all our lives but purchasing, or trying to purchase, time? And most of us, having grasped it with one hand, throw it away with the other.

You, the sons of the pioneers, if you are true to your ancestry, must make your lives as worthy as they made theirs. They sought for true success, and therefore they did not seek ease. They knew that success comes only to those who lead the life of endeavor.

We must ever bear in mind that the great end in view is righteousness, justice as between man and man, nation and nation, the chance to lead our lives on a somewhat higher level, with a broader spirit of brotherly goodwill one for another. Peace is generally good in itself, but it is never the highest good unless it comes as the handmaid of righteousness; and it becomes a very evil thing if it serves merely as a mask for cowardice and sloth, or as an instrument to further the ends of despotism or anarchy. We despise and abhor the bully, the brawler, the oppressor, whether in private or public life, but we despise no less the coward and the voluptuary. No man is worth calling a man who will not fight rather than submit to infamy or see those that are dear to him suffer wrong. No nation deserves to exist if it permits itself to lose the stern and virile virtues; and this without regard to whether the loss is due to the growth of a heartless and all-absorbing commercialism, to prolonged indulgence in luxury and soft, effortless ease, or to the deification of a warped and twisted sentimentality.

Our love is old, our lives are old,
And death shall come amain;
Should it come today, what man may say
We shall not live again?

Ashoka’s emblem of the Amlaki will be seen on the cornices of the Institute, and towering above all is the symbol of thunderbolt. It was the RishiDadhichi, the pure and blameless, who offered his life that the divine weapon, the thunderbolt, might be fashioned out of his bones to smite evil and exalt righteousness. It is but half of the Amlaki that we can offer now. But the past shall be reborn in a yet nobler future. We stand here today and resume work tomorrow, so that by the efforts of our lives and our unshaken faith in the future we may all help to build the greater India yet to be.

But if each day we gather some new truths, plant ourselves more firmly upon principles which are eternal, guard every thought and action, that it may be pure, and conform our lives more nearly to that Perfect Model, we shall form a character that will be a fit background on which to paint the noblest deeds and the grandest intellectual and moral achievements; a character that cannot be concealed, but which will bring success in this life and form the best preparation for that which is beyond.

The more simply we look at ticklish questions, the more placid will be our lives and relationships.

Those who come a hundred or two hundred years after us will despise us for having lived our lives so stupidly and tastelessly. Perhaps they’ll find a means to be happy.

Ninety percent of our lives is governed by emotion. Our brains merely register and act upon what is telegraphed to them by our bodily experience. Intellect is to emotion as our clothes are to our bodies; we could not very well have civilized life without clothes, but we would be in a poor way if we had only clothes without bodies.

One of the many suppressed longings of creation which cry after fulfilment is for neglected joys within reach; while we are busy pursuing chimerical impossibilities we famish our lives...The emptiness left by easy joys, untasted, is ever growing in my life. And the day may come when I shall feel that, could I but have the past back, I would strive no more after the unattainable, but drain to the full these little, unsought, everyday joys which life offers.

Let us do our thinking on these great questions, not with our eyes fixed on our bank account, but with a wise outlook on the fields of the future and with the consciousness that the spirit of the Eternal is seeking to distil from our lives, some essence of righteousness, before they pass away.

I fervently wish no misery ever came near anyone; yet it is that alone that gives us an insight into the depths of our lives, does it not? In our moments of anguish, gates barred forever seem to open and let in many a flood of light.

There is very great need to have the unique aspect of spirit in man and its relation to the divine spirit in the universe freshly interpreted in a world that has become bogged down with material conceptions of life and the world. There is very great need of a more vital grasp of the unique Person at the headwaters of our faith linked up with the Real Presence of the inward Christ who is the Life of our lives…

I love to think of nature as having unlimited broadcasting stations, through which God speaks to us every day, every hour and every moment of our lives, if we will only tune in and remain so.

Money and credit are as much human contrivances as bicycles, and as liable to expansion and modification as any other sort of prevalent but imperfect machine.
And how will the new republic treat the inferior races? How will it deal with the black? how will it deal with the yellow man? how will it tackle that alleged termite in the civilized woodwork, the Jew? Certainly not as races at all. It will aim to establish, and it will at last, though probably only after a second century has passed, establish a world state with a common language and a common rule. All over the world its roads, its standards, its laws, and its apparatus of control will run. It will, I have said, make the multiplication of those who fall behind a certain standard of social efficiency unpleasant and difficult… The Jew will probably lose much of his particularism, intermarry with Gentiles, and cease to be a physically distinct element in human affairs in a century or so. But much of his moral tradition will, I hope, never die. … And for the rest, those swarms of black, and brown, and dirty-white, and yellow people, who do not come into the new needs of efficiency?
Well, the world is a world, not a charitable institution, and I take it they will have to go.The whole tenor and meaning of the world, as I see it, is that they have to go. So far as they fail to develop sane, vigorous, and distinctive personalities for the great world of the future, it is their portion to die out and disappear.
The world has a greater purpose than happiness; our lives are to serve God's purpose, and that purpose aims not at man as an end, but works through him to greater issues.

It seemed to me that all over the world intelligent people were waking up to the indignity and absurdity of being endangered, restrained, and impoverished, by a mere uncritical adhesion to traditional governments, traditional ideas of economic life, and traditional forms of behaviour, and that these awaking intelligent people must constitute first a protest and then a creative resistance to the inertia that was stifling and threatening us. These people I imagined would say first, "We are drifting; we are doing nothing worth while with our lives. Our lives are dull and stupid and not good enough." Then they would say, "What are we to do with our lives?" And then, "Let us get together with other people of our sort and make over the world into a great world-civilization that will enable us to realize the promises and avoid the dangers of this new time." It seemed to me that as, one after another, we woke up, that is what we should be saying. It amounted to a protest, first mental and then practical, it amounted to a sort of unpremeditated and unorganized conspiracy, against the fragmentary and insufficient governments and the wide-spread greed, appropriation, clumsiness, and waste that are now going on. But unlike conspiracies in general this widening protest and conspiracy against established things would, by its very nature, go on in the daylight, and it would be willing to accept participation and help from every quarter. It would, in fact, become an "Open Conspiracy," a necessary, naturally evolved conspiracy, to adjust our dislocated world.

The first time I met her — this most gifted and brilliant anarchist woman America ever produced — was in Philadelphia, in August 1893. I had come to that city to address the unemployed during the great crisis of that year, and I was eager to visit Voltairine of whose exceptional ability as a lecturer I had heard while in New York. I found her ill in bed, her head packed in ice, her face drawn with pain. I learned that this experience repeated itself with Voltairine after her every public appearance: she would be bed-ridden for days, in constant agony from some disease of the nervous system which she had developed in early childhood and which continued to grow worse with the years. I did not remain long on this first visit, owing to the evident suffering of my hostess, though she was bravely trying to hide her pain from me. But fate plays strange pranks. In the evening of the same day, Voltairine de Cleyre was called upon to drag her frail, suffering body to a densely packed, stuffy hall, to speak in my stead. At the request of the New York authorities, the protectors of law and disorder in Philadelphia captured me as I was about to enter the Hall and led me off to the Police Station of the City of Brotherly Love.
The next time I saw Voltairine was at Blackwell's Island Penitentiary. She had come to New York to deliver her masterly address, In Defense of Emma Goldman and Free Speech, and she visited me in prison. From that time until her end our lives and work were frequently thrown together, often meeting harmoniously and sometimes drifting apart, but always with Voltairine standing out in my eyes as a forceful personality, a brilliant mind, a fervent idealist, an unflinching fighter, a devoted and loyal comrade. But her strongest characteristic was her extraordinary capacity to conquer physical disability — a trait which won for her the respect even of her enemies and the love and admiration of her friends.

I sometimes think a mighty lover Takes every burning kiss we give: His lights are those which round us hover: For him alone our lives we live.

Art is the one form of human energy in the whole world, which really works for union, and destroys the barriers between man and man. It is the continual, unconscious replacement, however fleeting, of oneself by another; the real cement of human life; the everlasting refreshment and renewal. For, what is grievous, dompting, grim, about our lives is that we are shut up within ourselves, with an itch to get outside ourselves. And to be stolen away from ourselves by Art is a momentary relaxation from that itching, a minute's profound, and as it were secret, enfranchisement. The active amusements and relaxations of life can only rest certain of our faculties, by indulging others; the whole self is never rested save through that unconsciousness of self, which comes through rapt contemplation of Nature or of Art.

I have regarded Jesus of Nazareth as one amongst the mighty teachers that the world has had. . . . I shall say to the Hindus that your lives will be incomplete unless you reverently study the teachings of Jesus.

Ladies and gentlemen, I came here to avoid as much as possible treading on your corns. I had intended to deal only with the basic issue of economics that dictates our lives from the cradle to the grave, regardless of our religion or moral beliefs. I see now that it was a mistake. If one enters a battle, he cannot be squeamish about a few corns. Here, then, are my answers: I do not believe in God, because I believe in man. Whatever his mistakes, man has for thousands of years past been working to undo the botched job your God has made.
As to killing rulers, it depends entirely on the position of the ruler. If it is the Russian Czar, I most certainly believe in dispatching him to where he belongs. If the ruler is as ineffectual as an American President, it is hardly worth the effort. There are, however, some potentates I would kill by any and all means at my disposal. They are Ignorance, Superstition, and Bigotry — the most sinister and tyrannical rulers on earth. As for the gentleman who asked if free love would not build more houses of prostitution, my answer is: They will all be empty if the men of the future look like him.

[M]an knows his own nature, and that which he pursues must surely be his satisfaction? Judging by which measure I determine that the best thing in the world is flying at full speed from pursuit, and keeping up hammer and thud and gasp and bleeding till the knees fail and the head grows dizzy, and at last we all fall down and that thing (whatever it is) which pursues us catches us up and eats our carcasses. This way of managing our lives, I think, must be the best thing in the world—for nearly all men choose to live thus.

Since everything that lives is obliged to expend and receive life, there is an exchange of modifications between the living creature and its environment. And yet, once that vital necessity is satisfied, our species—a positively strange species—thinks it must create for itself other needs and tasks besides that of preserving life. … Whatever may be the origin or cause of this curious deviation, the human species is engaged in an immense adventure, an adventure whose objective and end it does not know. … The same senses, the same muscles, the same limbs—more, the same types of signs, the same instruments of exchange, the same languages, the same modes of logic—enter into the most indispensable acts of our lives, as they figure into the most gratuitous. ... In short, man has not two sets of tools, he has only one, and this one set must serve him for the preservation of his life and his physiological rhythm, and expend itself at other times on illusions and on the labours of our great adventure. ... The same muscles and nerves produce walking as well as dancing, exactly as our linguistic faculty enables us to express our needs and ideas, while the same words and forms can be combined to produce works of poetry. A single mechanism is employed in both cases for two entirely different purposes.

I am a believer and a conformist. Anyone can revolt; it is more difficult silently to obey our own interior promptings, and to spend our lives finding sincere and fitting means of expression for our temperaments and our gifts — if we have any. I do not say "neither God, nor Master," only in the end to substitute myself for the God I have excommunicated..."

I wonder will death be much lonelier than life. Life's an awfully lonesome affair. You can live close against other people yet your lives never touch. You come into the world alone and you go out of the world alone yet it seems to me you are more alone while living than even coming and going.

The doctrine of the Declaration of Independence predicated upon the glory of man and the corresponding duty to society that the rights of citizens ought to be protected with every power and resource of the state, and a government that does any less is false to the teachings of that great document — false to the name American. The assertion of human rights is naught but a call to human sacrifice. This is yet the spirit of the American people. Only so long as this flame burns shall we endure, and the light of liberty be shed over the nations of the earth. May the increase of the years increase for America only the devotion to this spirit, only the intensity of this flame, and the eternal truth of [Lowell's] lines: "What were our lives without thee, what all our lives to save thee, we reck not what we gave thee, we will not dare to doubt thee; but ask whatever else and we will dare."

Out of this conference I trust there may come a better appreciation of the necessary development of our life along these directions. They should be made to contribute to health, to broader appreciation of nature and her works, to a truer insight into the whole affair of existence. They should be the means to acquainting all of us with the wonders and delights of this world in which we live, and of this country of which we are the joint inheritors. Through them we may teach our children true sportsmanship, right living, the love of being square, the sincere purpose to make our lives genuinely useful and helpful to our fellows. All of these may be implanted through a wise use of recreational opportunities.

One realizes that human relationships are the tragic necessity of human life; that they can never be wholly satisfactory, that every ego is half the time greedily seeking them, and half the time pulling away from them. In those simple relationships of loving husband and wife, affectionate sisters, children and grandmother, there are innumerable shades of sweetness and anguish which make up the pattern of our lives day by day, though they are not down in the list of subjects from which the conventional novelist works.

The overdevelopment of the maternal instinct is identical with that well-known image of the mother which has been glorified in all ages and all tongues. This is the motherlove which is one of the most moving and unforgettable memories of our lives, the mysterious root of all growth and change; the love that means homecoming, shelter, and the long silence from which everything begins and in which everything ends. Intimately known and yet strange like Nature, lovingly tender and yet cruel like fate, 'oyous and untiring giver of life-mater dolorosa and mute implacable portal that closes upon the dead. Mother is motherlove, my experience and my secret. Why risk saying too much, too much that is false and inadequate and beside the point, about that human being who was our mother, the accidental carrier of that great experience which includes herself and myself and all mankind, and indeed the whole of created nature, the experience of life whose children we are? The attempt to say these things has always been made, and probably always will be; but a sensitive person cannot in all fairness load that enormous burden of meaning, responsibility, duty, heaven and hell, on to the shoulders of one frail and fallible human being-so deserving of love, indulgence, understanding, and forgiveness-who was our mother. He knows that the mother carries for us that inborn image of the mater nature and mater spiritualis, of the totality of life of which we are a small and helpless part.

As Tarzan finished reading, Clayton entered and came toward him with extended hand. Here was the man who had Tarzan's title, and Tarzan's estates, and was going to marry the woman whom Tarzan loved — the woman who loved Tarzan. A single word from Tarzan would make a great difference in this man's life. It would take away his title and his lands and his castles, and — it would take them away from Jane Porter also. "I say, old man," cried Clayton, "I haven't had a chance to thank you for all you've done for us. It seems as though you had your hands full saving our lives in Africa and here. "I'm awfully glad you came on here. We must get better acquainted. I often thought about you, you know, and the remarkable circumstances of your environment. "If it's any of my business, how the devil did you ever get into that bally jungle?" "I was born there," said Tarzan, quietly. "My mother was an Ape, and of course she couldn't tell me much about it. I never knew who my father was."

The words are Jinnah’s; the thought and belief are an inheritance from the Prophet who said thirteen centuries before, “All men are equal in the eyes of God. And your lives and your properties are all sacred: in no case should you attack each other’s life and property. Today I trample under my feet all distinctions of caste, colour and nationality

Considered as a whole, Hesse's achievement can hardly be matched in modern literature; it is the continually rising trajectory of an idea, the fundamentally religious idea of how to 'live more abundantly'. Hesse has little imagination in the sense that Shakespeare or Tolstoy can be said to have imagination, but his ideas have a vitality that more than makes up for it. Before all, he is a novelist who used the novel to explore the problem: What should we do with our lives? The man who is interested to know how he should live instead of merely taking life as it comes, is automatically an Outsider.

Why does this magnificent applied science which saves work and makes life easier bring us so little happiness? The simple answer runs: Because we have not yet learned to make sensible use of it. In war it serves that we may poison and mutilate each other. In peace it has made our lives hurried and uncertain. Instead of freeing us in great measure from spiritually exhausting labor, it has made men into slaves of machinery, who for the most part complete their monotonous long day's work with disgust and must continually tremble for their poor rations. … It is not enough that you should understand about applied science in order that your work may increase man's blessings. Concern for the man himself and his fate must always form the chief interest of all technical endeavours; concern for the great unsolved problems of the organization of labor and the distribution of goods in order that the creations of our mind shall be a blessing and not a curse to mankind. Never forget this in the midst of your diagrams and equations.

When we survey our lives and endeavors we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We see that our whole nature resembles that of the social animals. We eat food that others have grown, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.

Study and in general the pursuit of truth and beauty is a sphere of activity in which we are permitted to remain children all our lives.

I originated a remark many years ago that I think has been copied more than any little thing that I've every said, and I used it in the FOLLIES of 1922. I said America has a unique record. We never lost a war and we never won a conference in our lives. I believe that we could without any degree of egotism, single-handed lick any nation in the world. But we can't confer with Costa Rica and come home with our shirts on.

What the poet has in mind . . . is that poetic value is an intrinsic value. It is not the value of knowledge. It is not the value of faith. It is the value of imagination. The poet tries to exemplify it, in part as I have tried to exemplify it here, by identifying it with an imaginative activity that diffuses itself throughout our lives.

At that Mother got proper blazing, "And thank you, sir, kindly," said she. "What, waste all our lives raising children To feed ruddy Lions? Not me!"

Because our lives are cowardly and sly, Because we do not dare to take or give, Because we scowl and pass each other by, We do not live; we do not dare to live.

The Armenians had a fair warning of what would happen to them in case they joined our enemies. Three months ago I sent for the Armenian Patriarch and I told him that if the Armenians attempted to start a revolution or to assist the Russians, I would be unable to prevent mischief from happening to them. My warning produced no effect and the Armenians started a revolution and helped the Russians. You know what happened at Van. They obtained control of the city, used bombs against government buildings, and killed a large number of Moslems. We knew that they were planning uprisings in other places. You must understand that we are now fighting for our lives at the Dardanelles and that we are sacrificing thousands of men. While we are engaged in such a struggle as this, we cannot permit people in our own country to attack us in the back. We have got to prevent this no matter what means we have to resort to. It is absolutely true that I am not opposed to the Armenians as a people. I have the greatest admiration for their intelligence and industry, and I should like nothing better than to see them become a real part of our nation. But if they ally themselves with our enemies, as they did in the Van district, they will have to be destroyed. I have taken pains to see that no injustice is done; only recently I gave orders to have three Armenians who had been deported returned to their homes, when I found that they were innocent. Russia, France, Great Britain, and America are doing the Armenians no kindness by sympathizing with and encouraging them. I know what such encouragement means to a people who are inclined to revolution. When our Union and Progress Party attacked Abdul Hamid, we received all our moral encouragement from the outside world. This encouragement was of great help to us and had much to do with our success. It might similarly now help the Armenians and their revolutionary programme. I am sure that if these outside countries did not encourage them, they would give up all their efforts to oppose the present government and become law-abiding citizens. We now have this country in our absolute control and we can easily revenge ourselves on any revolutionists.

Here on this ring of grass we have sat together, bound by the tremendous power of some inner compulsion. The trees wave, the clouds pass. The time approaches when these soliloquies shall be shared. We shall not always give out a sound like a beaten gong as one sensation strikes and then another. Children, our lives have been gongs striking; clamour and boasting; cries of despair; blows on the nape of the neck in gardens.

If we had never met Picasso, would Cubism have been what it is? I think not. The meeting with Picasso was a circumstance in our lives.

I believe that music can be an inspirational force in all our lives — that its eloquence and the depth of its meaning are all-important, and that all personal considerations concerning musicians and the public are relatively unimportant — that music come from the heart and returns to the heart — that music is spontaneous, impulsive expression — that its range is without limit — that music is forever growing — that music can be one element to help us build a new conception of life in which the madness and cruelty of wars will be replaced by a simple understanding of the brotherhood of man.
Music can be all things to all men. It is like a great dynamic sun in the center of a solar system which sends out its rays and inspiration in every direction. … It is as if the heavens open and a divine voice calls. Something in our souls responds and understands. We are speaking here of the most inspired music.

We do not struggle for ourselves, nor for our race, not even for humanity.
We do not struggle for Earth, nor for ideas. All these are the precious yet provisional stairs of our ascending God, and they crumble away as soon as he steps upon them in his ascent.
In the smallest lightning flash of our lives, we feel all of God treading upon us, and suddenly we understand: if we all desire it intensely, if we organize all the visible and invisible powers of earth and fling them upward, if we all battle together like fellow combatants eternally vigilant — then the Universe might possibly be saved.
It is not God who will save us — it is we who will save God, by battling, by creating, and by transmuting matter into spirit.

It is our duty to help liberate that God who is stifling in us, in mankind, in masses of people living in darkness.
We must be ready at any moment to give up our lives for his sake. For life is not a goal; it is also an instrument, like death, like beauty, like virtue, like knowledge. Whose instrument? Of that God who fights for freedom.
We are all one, we are all an imperiled essence. If at the far end of the world a spirit degenerates, it drags down our spirit into its own degradation. If one mind at the far end of the world sinks into idiocy, our own temples over-brim with darkness.
For it is only One who struggles at the far end of earth and sky. One. And if He goes lost, it is we who must bear the responsibility. If He goes lost, then we go lost.
This is why the salvation of the Universe is also our salvation, why solidarity among men is no longer a tenderhearted luxury but a deep necessity and self-preservation, as much a necessity as, in an army under fire, the salvation of your comrade-in-arms.

O Sun, great Oriental, my proud mind's golden cap,
I love to wear you cocked askew, to play and burst
in song throughout our lives, and so rejoice our hearts.
• Variant: O Sun, great Oriental, my proud mind's golden cap,
I love to wear you cocked askew and to burst in song
to rouse our hearts, so long as you and I both live.

One's philosophy is not best expressed in words; it is expressed in the choices one makes. In stopping to think through the meaning of what I have learned, there is much that I believe intensely, much I am unsure of. In the long run, we shape our lives and we shape ourselves. The process never ends until we die. And, the choices we make are ultimately our own responsibility.

We should begin in our own environment and in our own community as far as possible to build a peace-loving attitude and learn to discipline ourselves to accept, in the small things of our lives, mediation and arbitration. As individuals, there is little that any of us can do to prevent an accidental use of bombs in the hands of those who already have them. We can register, however, with our government a firm protest against granting the knowledge and the use of these weapons to those who do not now have them. (20 December 1961)

There is a certain indolence in us, a wish not to be disturbed, which tempts us to think that when things are quiet, all is well. Subconsciously, we tend to give the preference to 'social peace,' though it be only apparent, because our lives and possessions seem then secure. Actually, human beings acquiesce too easily in evil conditions; they rebel far too little and too seldom. There is nothing noble about acquiescence in a cramped life or mere submission to superior force.

Our code must be framed to speed the absorption of immigrants into our economy, culture and society; to fuse the returning tribes into a homogeneous national and cultural unit; to forward our physical and moral healing and the cleansing of our lives from the trivia and dross which gathered upon us in dependence and exile. To maintain the status quo will not do. We have set up a dynamic State, bent upon creation and reform, building and expansion. Laws which lag behind development, merely a digest of experience and the lessons of the past, are useless to us. We need to anticipate the character of the times, discern embryonic forms emergent or renewed, and clear the path for circumstantial change.

It is in the nature of a leader’s work that he should be a realist and should recognize the need for action, even when the outcome cannot be foreseen, but also that he should be idealist and in the broadest sense pursue goals some of which can only be attained in a succeeding generation of leaders. Many leaders when they reach the apex of their powers have not long to go, and they press onward by paths the ends of which they will not themselves reach. In business, in education, in government, in religion, again and again, I see men who, I am sure, are dominated by this motive, though unexpressed, and by some queer twist of our present attitudes often disavowed. Yet, ‘Old men [and old women] plant trees’... to shape the present for the future by the surplus of thought and purpose which we now can muster seems the very expression of the idealism which underlies such social coherence as we presently achieve, and without this idealism we see no worthy meaning in our lives, our institutions, or our culture.

And we think that this ultimate blessedness differs only in degree from the happy and joyful experiences of our lives. Whereas the truth is that it differs in kind. The joys, not only of the earth, but of any conceivable heaven - which we can conceive only as some happy and fortunate prolongation of our lives in time - are not of the same order as that ultimate blessedness.

Is it one wid this you'd be, Yank — black smoke from the funnels smudging the sea, smudging the decks — the bloody engines pounding and throbbing and shaking — wid divil a sight of sun or a breath of clean air — choking our lungs wid coal dust — breaking our backs and hearts in the hell of the stokehole — feeding the bloody furnace — feeding our lives along wid the coal, I'm thinking — caged in by steel from a sight of the sky like bloody apes in the Zoo!

If it had not been for these things, I might have lived out my life talking at street corners to scorning men. I might have died, unmarked, unknown, a failure. Now we are not a failure. This is our career and our triumph. Never in our full life could we hope to do such work for tolerance, for justice, for man's understanding of man as now we do by accident. Our words — our lives — our pains — nothing! The taking of our lives — lives of a good shoemaker and a poor fish-peddler — all! That last moment belongs to us — that agony is our triumph.

Out of the mud and slime of lies, your holy red, white and black Swastika has been flung back into the skies in Virginia, United States of America, and we pledge you our lives, Adolf Hitler, that we shall not flag or fail until we have utterly destroyed the forces of Marxism and darkness.

Friends and Comrades, the light has gone out of our lives and there is darkness everywhere. I do not know what to tell you and how to say it. Our beloved leader, Bapu as we called him, the Father of the Nation, is no more.

I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone, if possible, Jew, gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness — not by each other's misery. We don't want to hate and despise one another.
In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost.
The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men, cries out for universal brotherhood, for the unity of us all. Even now my voice is reaching millions throughout the world — millions of despairing men, women and little children — victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say — do not despair. The misery that is now upon us is but the passing of greed — the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people and so long as men die, liberty will never perish.
Soldiers! Don't give yourselves to brutes — men who despise you — enslave you — who regiment your lives — tell you what to do — what to think or what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men — machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts. You don't hate! Only the unloved hate — the unloved and the unnatural!
Soldiers! Don't fight for slavery! Fight for liberty! In the 17th Chapter of St. Luke it is written: "the Kingdom of God is within man" — not one man nor a group of men, but in all men! In you! You, the people have the power — the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.
Then, in the name of democracy, let us use that power! Let us all unite! Let us fight for a new world, a decent world that will give men a chance to work, that will give youth the future and old age a security. By the promise of these things, brutes have risen to power, but they lie! They do not fulfill their promise; they never will. Dictators free themselves, but they enslave the people! Now, let us fight to fulfill that promise! Let us fight to free the world, to do away with national barriers, to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men's happiness.
Soldiers! In the name of democracy, let us all unite!
[Cheers]
Hannah, can you hear me? Wherever you are, look up, Hannah. The clouds are lifting. The sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality. Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly. He is flying into the rainbow — into the light of hope, into the future, the glorious future that belongs to you, to me and to all of us. Look up, Hannah. Look up.

We developed a shorthand language of our own which we fell into for the rest of our lives whenever we met, no holds barred — all a matter of past reference, a common language, but basically affection, along with humor, and appreciation of each other’s minds, and of Krazy Kat . Faced with England, and the New World, and Freud and all, we always managed to relax, and go back to the kidding, and bad punning, and drinking, to the end. It really was marvelous.

Each of our lives is a Shakespearean drama raised to the thousandth degree. Mute separations, mute black, bloody events in every family. Invisible mourning worn by mothers and wives. Now the arrested are returning, and two Russias stare each other in the eyes: the ones that put them in prison and the ones who were put in prison. A new epoch has begun. You and I will wait for it together.

That growth of knowledge beyond imaginable utilitarian ends, which is the condition precedent of its practical utility, began to produce some effect upon practical life; and the operation of that part of nature we call human upon the rest began to create, not 'new natures,' in Bacon's sense, but a new Nature, the existence of which is dependent upon men's efforts, which is subservient to their wants, and which would disappear if man's shaping and guiding hand were withdrawn. Every mechanical artifice, every chemically pure substance employed in manufacture, every abnormally fertile race of plants, or rapidly growing and fattening breed of animals, is a part of the new Nature created by science. ...During the last fifty years, this new birth of time, this new Nature begotten by science upon fact, has pressed itself daily and hourly upon our attention, and has worked miracles which have modified the whole fashion of our lives.

That the threat is now intense is not a reason to abandon our quest for knowledge. It is a reason to hold it more tightly, in spite of the need for action to preserve our freedom, in spite of the distractions of living in turmoil, that it may not be lost or brushed aside by the demands of the hour. We would not neglect our duty to our country and our fellows to strive mightily to preserve our ways and our lives. There is an added duty, not inconsistent, not less. It is the duty to so live that there may be a reason for living, beyond the mere mechanisms of life. It is the duty to carry on, under stress, the search for understanding.

Snow is a strange white word. No ice or frost Has asked of bud or bird For Winter's cost. Yet ice and frost and snow From earth to sky This Summer land doth know. No man knows why. In all men's hearts it is. Some spirit old Hath turned with malign kiss Our lives to mould. Red fangs have torn His face. God's blood is shed. He mourns from His lone place His children dead. O! ancient crimson curse! Corrode, consume. Give back this universe Its pristine bloom.

They both spoke nobly at the end, they kept faith with their vows for each other. They left a great heritage of love, devotion, faith, and courage — all done with the sure intention that holy Anarchy should be glorified through their sacrifice and that the time would come that no human being should be humiliated or be made abject. Near the end of their ordeal Vanzetti said that if it had not been for "these thing" he might have lived out his life talking at street corners to scorning men. He might have died unmarked, unknown, a failure. "Now, we are not a failure. This is our career and our triumph. Never in our full life could we hope to do such work for tolerance, for justice, for man's understanding of man as now we do by accident. Our words — our lives — our pains — nothing! The taking of our lives — lives of a good shoemaker and a poor fish peddler — all! That last moment belongs to us — that agony is our triumph."
This is not new — all the history of our world is pocked with it. It is very grand and noble in words and grand, noble souls have died for it — it is worth weeping for. But it doesn't work out so well. In order to annihilate the criminal State, they have become criminals. The State goes on without end in one form or another, built securely on the base of destruction. Nietzsche said: "The State is the coldest of all cold monsters," and the revolutions which destroy or weaken at least one monster bring to birth and growth another.

There is … your high bridge in Pasadena from which every once in a while someone jumps off, committing suicide. There is no question of removing the bridge. Poems have been written by well-known authors that are supposed to have driven love-sick young people to suicide. These works are not banned. Thousands lose their lives in automobile accidents, yet nothing is done to restrain manufacturers from building lethal instruments that can do more than 30 miles an hour. To me, a painter, if not the most useful, is the least harmful member of our society. An unskilled cook or doctor can put our lives in danger. l have tried … to paint a picture that would, like the beautiful head of Medusa, turn the spectator to stone … so that certain ones who looked at it would drop dead … but l have not yet succeeded!

The worshiping of other things, the showing of disrespect by thought, word, or deed, and the refusal to acknowledge our obligation to him—these things shut God out from our lives.

In our own inner selves, we find operating the same trio—ignorance, indifference, and carelessness. We are ignorant of our own latent capacities, of the degree of our likeness to God, of the possibilities of our lives. We are indifferent to the higher values and are content to the lower level of physical appetites and pleasures. Even when we recognize to some extent our possibilities and when we seek after a fashion to realize them, we grow careless, become swamped by the temporary, and lose sight of the eternal. ...A lack of appreciation of the intrinsic worth and latent possibilities of every man we meet, indifference to his welfare, and carelessness as to his rights and privileges, prevent us from living on friendly terms with him.

In almost every act of our lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons [...] who understand the mental processes and social patterns of the masses. It is they who pull the wires that control the public mind, who harness old social forces and contrive new ways to bind and guide the world.

The wild winds had been sown and the whirlwinds were gathering... and I was reaping what I had not sown... None of us could escape the history of the centuries before any of us had been born, and with which we had nothing to do. We had not, I think, ever committed even a mild unkindness against a Chinese, and certainly we had devoted ourselves to justice for them, we had taken sides against our own race again and again for their sakes, sensitive always to injustices which others had committed and were still committing. But nothing mattered today, neither the kindness nor the cruelty. We were in hiding for our lives because we were white.

You have never, I think, known real Grief — panic, melancholia, madness, night-sweats, we've all known for most of our lives — you and me particularly. I'm not sure you know human love in the way I do. You have faith and mysticism — intense inner interests — a diverting, virile mind — gusto for vengeance and destruction if necessary, a fancy — a gospel.
What you can't imagine is a creature with a certain iridescent aura and nothing within but a beating frightened heart built round and for Duff. . . For two days I am quite alone — in these empty rooms with one thought one prayer — "let it end now" — an absurd feminine desire to die in the same way exactly as Duff. [ I have now a ] fearlessness of death — so let it come now before custom of living disinclines me for dying.

A great deal of attention has been paid … to the technical languages in which men of science do their specialized thinking … But the colloquial usages of everyday speech, the literary and philosophical dialects in which men do their thinking about the problems of morals, politics, religion and psychology — these have been strangely neglected. We talk about "mere matters of words" in a tone which implies that we regard words as things beneath the notice of a serious-minded person.
This is a most unfortunate attitude. For the fact is that words play an enormous part in our lives and are therefore deserving of the closest study. The old idea that words possess magical powers is false; but its falsity is the distortion of a very important truth. Words do have a magical effect — but not in the way that magicians supposed, and not on the objects they were trying to influence. Words are magical in the way they affect the minds of those who use them. "A mere matter of words," we say contemptuously, forgetting that words have power to mould men's thinking, to canalize their feeling, to direct their willing and acting. Conduct and character are largely determined by the nature of the words we currently use to discuss ourselves and the world around us.

Wealth is our organized capability to cope effectively with the environment in sustaining our healthy regeneration and decreasing both the physical and metaphysical restrictions of the forward days of our lives.

Attention involves seeing and hearing. We hear not only with our ears but also we are sensitive to the tones, the voice, to the implication of words, to hear without interference, to capture instantly the depth of a sound. Sound plays an extraordinary part in our lives: the sound of thunder, a flute playing in the distance, the unheard sound of the universe; the sound of silence, the sound of one’s own heart beating; the sound of a bird and the noise of a man walking on the pavement; the waterfall. The universe is filled with sound. This sound has its own silence; all living things are involved in this sound of silence. To be attentive is to hear this silence and move with it.

Are we wasting our lives? By that word “wasting” we mean dissipating our energy in various ways, dissipating it in specialized professions. Are we wasting our whole existence, our life? If you are rich, you may say, “Yes, I have accumulated a lot of money, it has been a great pleasure.” Or if you have a certain talent, that talent is a danger to a religious life. Talent is a gift, a faculty, an aptitude in a particular direction, which is specialization. Specialization is a fragmentary process. So you must ask yourself whether you are wasting your life. You may be rich, you may have all kinds of faculties, you may be a specialist, a great scientist or a businessman, but at the end of your life has all that been a waste? All the travail, all the sorrow, all the tremendous anxiety, insecurity, the foolish illusions that man has collected, all his gods, all his saints and so on — have all that been a waste? You may have power, position, but at the end of it — what? Please, this is a serious question that you must ask yourself. Another cannot answer this question for you.

Art is not for the personal satisfaction of one or the other, but art wants to return all what’s in life... Art wants to give back everything what’s in our lives. The more comprehensive the artist stands in life the more powerful his work will speak, and therefore a work of art is a measure of the mental size of his creator.

Reason as an organ for perceiving the true nature of reality and determining the guiding principles of our lives has come to be regarded as obsolete.

Many of us Christians have become extremely skillful in arranging our lives so as to admit the truth of Christianity without being embarrassed by its implications. We arrange things so that we can get on well enough without divine aid, while at the same time ostensibly seeking it.

We Britons should rejoice that we have contrived to reach much legal democracy (we still need more of the economic) without losing our ceremonial Monarchy. For there, right in the midst of our lives, is that which satisfies the craving for inequality, and acts as a permanent reminder that medicine is not food. Hence a man's reaction to Monarchy is a kind of test. Monarchy can easily be "debunked", but watch the faces, mark well the accents of the debunkers. These are the men whose taproot in Eden has been cut — whom no rumor of the polyphony, the dance, can reach – men to whom pebbles laid in a row are more beautiful than an arch. Yet even if they desire mere equality they cannot reach it. Where men are forbidden to honor a king they honor millionaires, athletes, or film-stars instead — even famous prostitutes or gangsters. For spiritual nature, like bodily nature, will be served — deny it food and it will gobble poison.

The doctrine of the Second Coming has failed, so far as we are concerned, if it does not make us realize that at every moment of every year in our lives Donne's question "What if this present were the world's last night?" is equally relevant.

One of the schools of Tlön goes so far as to negate time; it reasons that the present is indefinite, that the future has no reality other than as a present hope, that the past has no reality other than as a present memory. Another school declares that all time has already transpired and that our life is only the crepuscular and no doubt falsified an mutilated memory or reflection of an irrecoverable process. Another, that the history of the universe — and in it our lives and the most tenuous detail of our lives — is the scripture produced by a subordinate god in order to communicate with a demon. Another, that the universe is comparable to those cryptographs in which not all the symbols are valid and that only what happens every three hundred nights is true. Another, that while we sleep here, we are awake elsewhere and that in this way every man is two men.

The truth is that we live out our lives putting off all that can be put off; perhaps we all know deep down that we are immortal and that sooner or later all men will do and know all things.

Nearly two decades ago, during dinner with the late Nobel laureate Friedrich Hayek, I asked him if he had the power to write one law that would get government out of our lives, what would that law be? Hayek replied he'd write a law that read: Whatever Congress does for one American it must do for all Americans. He elaborated: If Congress makes payments to one American for not raising pigs, every American not raising pigs should also receive payments. Obviously, were there to be such a law, there would be reduced capacity for privilege-granting by Congress and less influence-peddling.

There is a new America every morning when we wake up. It is upon us whether we will it or not. The new America is the sum of many small changes — a new subdivision here, a new school there, a new industry where there had been swampland — changes that add up to a broad transformation of our lives. Our task is to guide these changes. For, though change is inevitable, change for the better is a full-time job.

Our culture is like a garment that does not fit us, or in any case no longer fits us. This culture is like a dead language that no longer has anything in common with the language of the street. It is increasingly alien to our lives.

The joy, the tension, the exhilaration and the happiness those Sundays brought into our lives served as a cushion, I am sure, for the sterner life which was ahead for all of us.

Life has a tendency to obfuscate and bewilder,
Such as fating us to spend the first part of our lives
being embarrassed by our parents and the last part
being embarrassed by our childer.

How can we live without our lives? How will we know it’s us without our past?

I wonder whether, in the history of all the civilisations that have ever been, a more insanely optimistic notion has ever been entertained than that you and I, mortal, puny creatures, may yet aspire, with God’s grace and Christ’s help, to be reborn into what St Paul calls the glorious liberty of the children of God. Or if there was ever a more abysmally pessimistic one than that we, who reach out with our minds and our aspirations to the stars and beyond, should be able so to arrange our lives, so to eat and drink and fornicate and learn and frolic, that our brief span in this world fulfils all our hopes and desires.

One of the major obstacles impeding any positive future change in our lives is that we are too busy with our current work or activity.

This is the threat to our lives. We all face it. We all operate in our society in relation to a system. Now is the system going to eat you up and relieve you of your humanity or are you going to be able to use the system to human purposes? … If the person doesn't listen to the demands of his own spiritual and heart life and insists on a certain program, you're going to have a schizophrenic crack-up. The person has put himself off center. He has aligned himself with a programmatic life and it's not the one the body's interested in at all. And the world's full of people who have stopped listening to themselves.

The demand for vegetarian food will increase our production of the right kind of plant foods. We shall cease to breed pigs and other animals for food, thereby ceasing to be responsible for the horror of slaughter houses where millions of creatures cry in vain because of man's selfishness. If such concentration camps for slaughtering continue, can peace ever come to earth? Can we escape the responsibility for misery when we are practicing killing every day of our lives by consciously or unconsciously supporting this trade of slaughter? Peace cannot come where Peace is not given.

We will be able to depart this life with the quiet peace-giving notion, that we were permitted to contribute to the happiness of many who will live after us. In our long lives we endeavored to unfold the collective consciousness. In our lives we have known hell and heaven; the final balance, however, is that we helped pave the way to dynamic harmony in this earthly house. That, I believe, is the meaning of this live.

But, if it will help ease your irritated souls, please know, dearly departed, that you have ruined our lives.

God does not die on the day when we cease to believe in a personal deity, but we die on the day when our lives cease to be illumined by the steady radiance, renewed daily, of a wonder, the source of which is beyond all reason.

We will not think noble because we are not noble. We will not live in beautiful harmony because there is no such thing in this world, nor should there be. We promise only to do our best and to live out our lives. Dear God, that's all we can promise in truth.

You mustn't get so upset about what you feel, Spud. No one's a hundred per cent consistent all the time. We might like to be. We can plan our lives along certain lines. But you know, there's no future in screwing down all the pressure valves and smashing in the gauge. You can do it for a bit and then something goes. Sometimes it gets so that the only thing is just to say, 'That's what I'd like to feel twenty-four hours a day; but, the hell with it, this is how I feel now.'

Remember this well you people who plan for war. Remember this you patriots, you fierce ones, you spawners of hate, you inventors of slogans. Remember this as you have never remembered anything else in your lives. We are men of peace, we are men who work and we want no quarrel. But if you destroy our peace, if you take away our work, if you try to range us one against the other, we will know what to do. If you tell us to make the world safe for democracy we will take you seriously and by god and by Christ we will make it so. We will use the guns you force upon us, we will use them to defend our very lives, and the menace to our lives does not lie on the other side of a nomansland that was set apart without our consent it lies within our own boundaries here and now we have seen it and we know it.

What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.

Greetings, my friends. We are all interested in the future, for that is where you and I are going to spend the rest of our lives. And remember, my friends, future events such as these will affect you in the future.

Adolf Hitler, you are our great Führer. Thy name makes the enemy tremble. Thy Third Reich comes, thy will alone is law upon the earth. Let us hear daily thy voice and order us by thy leadership, for we will obey to the end and even with our lives. We praise thee! Heil Hitler!

The challenge of the next half century is whether we have the wisdom to use that wealth to enrich and elevate our national life, and to advance the quality of our American civilization….
The Great Society rests on abundance and liberty for all. It demands an end to poverty and racial injustice, to which we are totally committed in our time. But that is just the beginning.
The Great Society is a place where every child can find knowledge to enrich his mind and to enlarge his talents. It is a place where leisure is a welcome chance to build and reflect, not a feared cause of boredom and restlessness. It is a place where the city of man serves not only the needs of the body and the demands of commerce but the desire for beauty and the hunger for community.
It is a place where man can renew contact with nature. It is a place which honors creation for its own sake and for what it adds to the understanding of the race. It is a place where men are more concerned with the quality of their goals than the quantity of their goods.
But most of all, the Great Society is not a safe harbor, a resting place, a final objective, a finished work. It is a challenge constantly renewed, beckoning us toward a destiny where the meaning of our lives matches the marvelous products of our labor.

In our time we have come to live with moments of great crisis. Our lives have been marked with debate about great issues; issues of war and peace, issues of prosperity and depression. But rarely in any time does an issue lay bare the secret heart of America itself. Rarely are we met with a challenge, not to our growth or abundance, our welfare or our security, but rather to the values and the purposes and the meaning of our beloved Nation. The issue of equal rights for American Negroes is such an issue. And should we defeat every enemy, should we double our wealth and conquer the stars, and still be unequal to this issue, then we will have failed as a people and as a nation. For with a country as with a person, "What is a man profited, if he shall gain the whole world, and lose his own soul?".

Standing at the edge of our city, a man could feel that we had made this place of streets and dwellings in the stillness of the desert, and that we had done a brave thing... Or a man could feel that we had made this city in the desert and that it was a fake thing and that our lives were empty lives, and that we were the contemporaries of the jack rabbits.

A dream is by definition a series of sensations that occur in the brain when both our senses of perception and our powers of will and reason are in abeyance, so that we have no control over that flux of sensations. But it is, of course, a well-known phenomenon that when we dream that we are dreaming, the dream ends and we awaken. Then the conscious mind takes over and we are again responsible for our thoughts, and must face a day in which we must be responsible for our actions, which, by their wisdom or folly, may determine the rest of our lives. Our dreams may give expression, pleasant or painful, to our subconscious desires or fears. But in our waking hours we must, if we are rational, make our decisions on the basis of the most objective and cold-blooded estimates that we can make: estimates of the forces and tendencies in the world about us; estimates of the realities with which we must deal; remembering always that nothing is likely to happen just because we think it's good, or unlikely to happen just because we think it's evil.

His greatest virtue was following through but fate could grant him only that rare and tragic greatness of dying in armed defence of an anachronistic booby of bourgeois law, defending a Supreme Court of Justice that had repudiated him but would legitimise his murderers, defending a miserable Congress that had declared him illegitimate but which was to bend complacently before the will of the usurpers, defending the freedom of opposition parties that had sold their souls to fascism, defending the whole moth-eaten paraphernalia of a shitty system that he had proposed abolishing but without a shot being fired. The drama took place in Chile, to the greater woe of the Chileans, but it will pass into history as something that has happened to us all, children of this age, and it will remain in our lives for ever.

I don't know what his motives were, even though I knew him very well. I asked him and I never got a clear answer and the film doesn't make it clear, either. But I don't give a damn. What's important is that he saved our lives.

He was a Dragoner (one of the imperial elite regiments). Our lives were run on regimental lines. I was scared to death of him.

No right way is easy in this rough world. We must risk our lives to save them. At the worst we can only slip, and then how grand a grave we will have, and by and by our nice bones will do good in the terminal moraine.

There is no area in our minds reserved for superstition, such as the Greeks had in their mythology; and superstition, under cover of an abstract vocabulary, has revenged itself by invading the entire realm of thought. Our science is like a store filled with the most subtle intellectual devices for solving the most complex problems, and yet we are almost incapable of applying the elementary principles of rational thought. In every sphere, we seem to have lost the very elements of intelligence: the ideas of limit, measure, degree, proportion, relation, comparison, contingency, interdependence, interrelation of means and ends. To keep to the social level, our political universe is peopled exclusively by myths and monsters; all it contains is absolutes and abstract entities. This is illustrated by all the words of our political and social vocabulary: nation, security, capitalism, communism, fascism, order, authority, property, democracy. We never use them in phrases such as: There is democracy to the extent that... or: There is capitalism in so far as... The use of expressions like "to the extent that" is beyond our intellectual capacity. Each of these words seems to represent for us an absolute reality, unaffected by conditions, or an absolute objective, independent of methods of action, or an absolute evil; and at the same time we make all these words mean, successively or simultaneously, anything whatsoever. Our lives are lived, in actual fact, among changing, varying realities, subject to the casual play of external necessities, and modifying themselves according to specific conditions within specific limits; and yet we act and strive and sacrifice ourselves and others by reference to fixed and isolated abstractions which cannot possibly be related either to one another or to any concrete facts. In this so-called age of technicians, the only battles we know how to fight are battles against windmills.

The value of dreams, like … divinations, is not that they give a specific answer, but that they open up new areas of psychic reality, shake us out of our customary ruts, and throw light on a new segment of our lives. Thus the sayings of the shrine, like dreams, were not to be received passively; the recipients had to "live" themselves into the message.

Sometimes we are lucky enough to know that our lives have been changed, to discard the old, embrace the new, and turn headlong down an immutable course.

The very act of thinking about power in our lives and experiences creates a process of revelation and self-analysis that may even make us look at ourselves in a new light... thinking about power and its complex manifestations may not simply lead to a better understanding of the abstract complexities of society, but may have an effect on one‟s own image and identity. Perhaps a warning label should be placed on the cover...

None of us will become perfect in a day or a month or a year. We will not accomplish it in a lifetime, but we can begin now, starting with our more obvious weaknesses and gradually converting them to strengths as we go forward with our lives. This quest may be a long one; in fact, it will be lifelong. It may be fraught with many mistakes, with falling down and getting back up again. And it will take much effort. But we must not sell ourselves short. We must make a little extra effort. We would be wise to kneel before our God in supplication. He will help us. He will bless us. He will comfort and sustain us. He will help us to do more, and be more, than we can ever accomplish or be on our own.

I would like to suggest to you that you ‘grab life by the horns’ and do not let life grab you by the horns. You take control of your lives. … Do not let life control you. … Take charge. Rise to the divinity that is within you.

Our society has so cluttered our lives with artifacts [man-made things]... and organizational structures that [our] moment to moment relationships with nature are almost impossible.

It is but an idle waste of time to celebrate the memory of the dead unless we, the living, in our lives strive to show ourselves not unworthy of them.

Evolution can produce a workman who wants no more space than a snail, and no more light than an owl. The employer need not mind sending a Kaffir to work underground; he will soon become an underground animal, like a mole. He need not mind sending a diver to hold his breath in the deep seas; he will soon be a deep-sea animal. Men need not trouble to alter conditions, conditions will so soon alter men. The head can be beaten small enough to fit the hat. Do not knock the fetters off the slave; knock the slave until he forgets the fetters. To all this plausible modern argument for oppression, the only adequate answer is, that there is a permanent human ideal that must not be either confused or destroyed. The most important man on earth is the perfect man who is not there. The Christian religion has specially uttered the ultimate sanity of Man, says Scripture, who shall judge the incarnate and human truth. Our lives and laws are not judged by divine superiority, but simply by human perfection. It is man, says Aristotle, who is the measure. It is the Son of Man, says Scripture, who shall judge the quick and the dead.

If we lose freedom here, there is no place to escape to. This is the last stand on Earth. And this idea that government is beholden to the people, that it has no other source of power except to sovereign people, is still the newest and most unique idea in all the long history of man's relation to man. This is the issue of this election. Whether we believe in our capacity for self-government or whether we abandon the American revolution and confess that a little intellectual elite in a far-distant capital can plan our lives for us better than we can plan them ourselves.

Ronald Reagan was a transformational president who made an enormous difference in our lives by leading the West to victory in the Cold War and allowing all free peoples to watch the disintegration of the Soviet Union.

We do not rush toward death, we flee the catastrophe of birth, survivors struggling to forget it. Fear of death is merely the projection into the future of a fear which dates back to our first moment of life. We are reluctant, of course, to treat birth as a scourge: has it not been inculcated as the sovereign good—have we not been told that the worst came at the end, not at the outset of our lives? Yet evil, the real evil, is behind, not ahead of us. What escaped Jesus did not escape Buddha: “If three things did not exist in the world, O disciples, the Perfect One would not appear in the world. …” And ahead of old age and death he places the fact of birth, source of every infirmity, every disaster.

All media exists to invest our lives with artificial perception and arbitrary values. (p. 199)

When I look back at Stairs to the Roof... I see its faults very plainly, as plainly as you may see them, but still I do not feel apologetic about this play. Unskilled and awkward as I was at this initial period of my playwriting, I certainly had a moral earnestness which I cannot boast of today, and I think that moral earnestness is a good thing for any times, but particularly for these times. I wish I still had the idealistic passion of Benjamin Murphy! You may smile as I do at the sometimes sophomoric aspect of his excitement, but I hope you will respect, as I do, the purity of his feeling and the honest concern which he had in his heart for the basic problem of mankind, which is to dignify our lives with a certain freedom.

I remember loving sound before I ever took a music lesson. And so we make our lives by what we love.

This certainly has to be the most historic telephone call ever made. For every American this has to be the proudest day of our lives. And for people all over the world I am sure they, too, join with Americans in recognizing what a feat this is. Because of what you have done, the heavens have become a part of man's world. As you talk to us from the Sea of Tranquility, it inspires us to redouble our efforts to bring peace and tranquility to Earth. For one priceless moment, in the whole history of man, all the people on this Earth are truly one.

That's the nub of the thing, you see — seriousness of spirit. It doesn't mean heaviness of heart, or a lack of fantasy, but it does mean an awareness of influences that touch our lives, sometimes in ways that seem cruel and unfeeling, and sometimes in ways that open up a glory which can never be forgotten.

Civilians are only morally bound to salute our flag. We are legally bound. All Americans are morally bound to die for our flag, if called upon. Only we are legally bound. Only we live our lives in a day to day readiness for that sacrifice. We have sworn our oaths and cut our ties. We have given up wealth and home life, except as San Pablo is our home. It marks us. It sets us apart. We are uncomfortable reminders, in time of peace. Those of you who served in the last war know what I mean.

It is said there will be no more war. We must pretend to believe that. But when war comes, it is we who will take the first shock and buy time with our lives. It is we who keep the faith. We are not honored for it. We are called mercenaries on the outposts of empire. … We serve the flag. The trade we follow is the give and take of death. It is for that purpose the American people maintain us. Any one of us who believes he has a job like any other, for which he draws a money wage, is a thief of the food he eats and a trespasser in the bunk in which he lies down to sleep!

He had a light in his gaunt face and his voice and manner were strangely solemn. The were all a bit afraid of him. … "We're mixing our lives together, Maily, and we'll never be able to unmix them again, and we'll never want to." His voice was strong but tender, and he was smiling down at here. "I take you for what you are, and all that you are, and mix you with all of me, and I don't hold back nothing. Nothing! When you're cold, and hungry, and afraid, so am I. When you're happy, so am I. I'm going to stay with you all that I can, take the very best care of you that I can, and love you every minute until I die." He took a deep, slow breath. "Now you say it"
"I will always love you and honor you and serve you, Frenchy, and stay as near to you as I can, and do everything for you, and live for you, and I won't have any life except our life together…" Tears welled out of her eyes but she smiled steadily up without blinking. "I will just love you, Frenchy, all of me there is just loving you forever."

Every day of our lives we are on the verge of making those changes that would make all the difference.

Throughout our lives, we see in the mirror the same innocent trusting face we have seen there since childhood.

It is conceivable that we might be able to provide good medical care for everyone needing it, in a new system designed to assure equity, provided we can restrain ourselves, or our computers, from designing a system in which all 200 million of us are assumed to be in constant peril of failed health every day of our lives. In the same sense that our judicial system presumes us to be innocent until proven guilty, a medical care system may work best if it starts with the presumption that most people are healthy. Left to themselves, computers may try to do it in the opposite way, taking it as given that some sort of direct, continual, professional intervention is required all the time, in order to maintain the health of each citizen, and we will end up spending all our money on nothing but this. (p. 4)

Poetry is, above all, an approach to the truth of feeling, and what is the use of truth!
How do we use feeling?
How do we use truth!

However confused the scene of our life appears, however torn we may be who now do face that scene, it can be faced, and we can go on to be whole.
If we use the resources we now have, we and the world itself may move in one fullness. Moment to moment, we can grow, if we can bring ourselves to meet the moment with our lives.

All the poems of our lives are not yet made.

Common to all these enemies is that none of them accepts the reality of the "whole system": we do not exist in such a system. Furthermore, in the case of morality, religion, and aesthetics, at least a part of our reality reality as human is not "in" any system, and yet it plays a central role in our lives. To me these enemies provide a powerful way of learning about the systems approach, precisely because they enable the rational mind to step outside itself and to observe itself (from the vantage point of the enemies).

The enemies will be asking reasonable questions, like Isn't politics the way matters are really decided, and isn't the rational systems approach simply one political device, to be used when politically expedient? Or isn't morality essentially inexpressible in terms of concepts and words, and doesn't this essentially ineffable quality of our lives lead us humans to decide the way we do? Or, isn't religious imagery really the basis of all our perspectives and concepts, including the perspective of the systems approach? And what is it that carries the values we humans cherish? It is not the ego or the mind, but, say our basic aesthetic feeling, which cannot be conceptualized. And finally, and most generally, why is a rational, holistic approach desirable for the human species, especially since it so often gets out of hand, missing the vital essence of the specific and individual, the here and now, encompassing "everything" to the exclusion of every thing?

We read our mail and counted up our missions —
In bombers named for girls, we burned
The cities we had learned about in school —
Till our lives wore out; our bodies lay among
The people we had killed and never seen.
When we lasted long enough they gave us medals;
When we died they said, "Our casualties were low." '''
They said, "Here are the maps"; we burned the cities.

The ways we miss our lives are life.

Art matters not merely because it is the most magnificent ornament and the most nearly unfailing occupation of our lives, but because it is life itself.

The greatest American industry—why has no one ever said so?—is the industry of using words. We pay tens of millions of people to spend their lives lying to us, or telling us the truth, or supplying us with a nourishing medicinal compound of the two. All of us are living in the middle of a dark wood—a bright Technicolored forest—of words, words, words. It is a forest in which the wind is never still: there isn’t a tree in the forest that is not, for every moment of its life and our lives, persuading or ordering or seducing or overawing us into buying this, believing that, voting for the other.

A few months ago I read an interview with a critic; a well-known critic; an unusually humane and intelligent critic. The interviewer had just said that the critic “sounded like a happy man”, and the interview was drawing to a close; the critic said, ending it all: “I read, but I don’t get any time to read at whim. All the reading I do is in order to write or teach, and I resent it. We have no TV, and I don’t listen to the radio or records, or go to art galleries or the theater. I’m a completely negative personality.” As I thought of that busy, artless life—no records, no paintings, no plays, no books except those you lecture on or write articles about—I was so depressed that I went back over the interview looking for some bright spot, and I found it, one beautiful sentence: for a moment I had left the gray, dutiful world of the professional critic, and was back in the sunlight and shadow, the unconsidered joys, the unreasoned sorrows, of ordinary readers and writers, amateurishly reading and writing “at whim”. The critic said that once a year he read Kim, it was plain, at whim: not to teach, not to criticize, just for love—he read it, as Kipling wrote it, just because he liked to, wanted to, couldn’t help himself. To him it wasn’t a means to a lecture or an article, it was an end; he read it not for anything he could get out of it, but for itself. And isn’t this what the work of art demands of us? The work of art, Rilke said, says to us always: You must change your life. It demands of us that we too see things as ends, not as means—that we too know them and love them for their own sake. This change is beyond us, perhaps, during the active, greedy, and powerful hours of our lives, but during the contemplative and sympathetic hours of our reading, our listening, our looking, it is surely within our power, if we choose to make it so, if we choose to let one part of our nature follow its natural desires. So I say to you, for a closing sentence: Read at whim! read at whim!

We know from many experiences that this is what the work of art does: its life — in which we have shared the alien existences both of this world and of that different world to which the work of art alone gives us access — unwillingly accuses our lives.

It is a fearful thing to lead this great peaceful people into war, into the most terrible and disastrous of all wars, civilization itself seeming to be in the balance. But the right is more precious than peace, and we shall fight for the things which we have always carried nearest our hearts, for democracy, for the right of those who submit to authority to have a voice in their own governments, for the rights and liberties of small nations, for a universal dominion of right by such a concert of free peoples as shall bring peace and safety to all nations and make the world itself at last free. To such a task we can dedicate our lives and our fortunes, everything that we are and everything that we have, with the pride of those who know that the day has come when America is privileged to spend her blood and her might for the principles that gave her birth and happiness and the peace which she has treasured. God helping her, she can do no other.

My argument with so much of psychoanalysis, is the preconception that suffering is a mistake, or a sign of weakness, or a sign even of illness, when in fact, possibly the greatest truths we know have come out of people's suffering; that the problem is not to undo suffering or to wipe it off the face of the earth but to make it inform our lives, instead of trying to cure ourselves of it constantly and avoid it, and avoid anything but that lobotomized sense of what they call "happiness." There's too much of an attempt, it seems to me, to think in terms of controlling man, rather than freeing him. Of defining him rather than letting him go. It's part of the whole ideology of this age, which is power-mad.

Power and influence have been the center of—this is not necessarily an argument in favor of keeping it, but power and influence have been the center of the field of the study of politics from the beginning. And what’s more, they are the central elements in all of our lives, our daily lives and our family lives, this interview going on—and they’re enormously complex.

"I’ve always wanted to sail to the South Seas, but I can’t afford it." What these men can’t afford is not to go. They are enmeshed in the cancerous discipline of "security." And in the worship of security we fling our lives beneath the wheels of routine — and before we know it our lives are gone.

Our play's chief aim has been to take to bits Great propositions and their opposites, See how they work, and let them fight it out, To point some light on our eternal doubt. Marat and I both advocated force But in debate each took a different course. Both wanted changes, but his views and mine On using power never could combine. On the one side, he who thinks our lives Can be improved by axes and knives, Or he who, submerged in the imagination, Seeking a personal annihilation.

We will not sign any statement. We will speak only at the National Assembly, because we have worked hard for the people all our lives. We have sacrificed all our lives to the people. And we will not betray our people here.

It is not my duty as an historian to predict the future, only to observe and interpret the past. But its lesson is clear enough; we have lived too long out of contact with reality, and now the time has come to rebuild our lives.

And is not peace, in the last analysis, basically a matter of human rights—the right to live out our lives without fear of devastation—the right to breathe air as nature provided it—the right of future generations to a healthy existence?

Many Americans make the mistake of assuming that space research has no values here on earth. Nothing could be further from the truth. Just as the wartime development of radar gave us the transistor, and all that it made possible, so research in space medicine holds the promise of substantial benefit for those of us who are earthbound. For our effort in space is not as some have suggested, a competitor for the natural resources that we need to develop the earth. It is a working partner and a coproducer of these resources. And nothing makes this clearer than the fact that medicine in space is going to make our lives healthier and happier here on earth.

Why then are the arts and sciences important? I suppose with the sciences we could say that the answer is obvious: we have radium, penicillin, television and recorded sound, motor-cars and aircraft, air-conditioning and central heating. But these achievements have never been the primary intention of science; they are a sort of by-product, the things that emerge only when the scientist has performed his main task. That task is simply stated: to be curious, to keep on asking the question 'Why?' and not to be satisfied till an answer has been found. The scientist is curious about the universe: he wants to know why water boils at one temperature and freezes at another; why cheese is different from chalk; why one person behaves differently from another. Not only 'Why?' but ‘What?' What is salt made of? What are the stars? What is the constitution of all matter? The answers to these questions do not necessarily malke our lives any easier. The answer to one question—'Can the atom be split?' - has made our lives somewhat harder. But the questions have to be asked. It is man's job to be curious; it is man's job to try to find out the truth about the world about us, to answer the big question 'What is the world really like?'

I have heard in the voices of the wind the voices of my dim killed children. I have contracted. I have eased My dim dears at the breasts they could never suck. I have said, Sweets, if I sinned, if I seized Your luck And your lives from your unfinished reach, If I stole your births and your names, Your straight baby tears and your games, Your stilted or lovely loves, your tumults, your marriages, aches, and your deaths, If I poisoned the beginnings of your breaths, Believe that even in my deliberateness I was not deliberate.

“Why is it that in this day and age, human beings still butcher one another simply because they dared to belong to different religions, to speak different tongues, or belong to different races? Are human beings inherently evil? What infuses individuals with the ego and ambition to so clamour for power that genocide assumes the mantle of means that justify coveted ends? These are difficult questions, which, if wrongly examined can lead one to lose faith in fellow human beings. And there is where we would go wrong. Firstly, because to lose faith in fellow humans is, as the Archbishop would correctly point out, to lose faith in God and in the purpose of life itself. Secondly, it is erroneous to attribute to the human character a universal trait it does not possess – that of being either inherently evil or inherently humane. I would venture to say that there is something inherently good in all human beings, deriving from, among other things, the attribute of social consciousness that we all possess. And, yes, there is also something inherently bad in all of us, flesh and blood as we are, with the attendant desire to perpetuate and pamper the self. From this premise arises the challenge to order our lives and mould our mores in such a way that the good in all of us takes precedence. In other words, we are not passive and hapless souls waiting for manna or the plague from on high. All of us have a role to play in shaping society.”

Ivanov came to quite the same conclusion, though life supplied him with quite different material to think about. He puts it like this: many lives have a mystical sense, but not everyone reads it right; more often than not it is given to us in cryptic form, and when we fail to decipher it we despair because our lives seem meaningless… the secret of a great life is often a man’s success in deciphering the mysterious symbols vouchsafed to him, understanding them, and so learning to walk in the true path.

Even if we are spared destruction by war, our lives will have to change if we want to save life from self-destruction. We cannot avoid revising the fundamental definitions of human life and human society. Is it true that man is above everything? Is there no Superior Spirit above him? Is it right that man's life and society's activities have to be determined by material expansion in the first place? Is it permissible to promote such expansion to the detriment of our spiritual integrity?
If the world has not come to its end, it has approached a major turn in history, equal in importance to the turn from the Middle Ages to the Renaissance. It will exact from us a spiritual upsurge, we shall have to rise to a new height of vision, to a new level of life where our physical nature will not be cursed as in the Middle Ages, but, even more importantly, our spiritual being will not be trampled upon as in the Modern era.
This ascension will be similar to climbing onto the next anthropologic stage. No one on earth has any other way left but — upward.

Soldiers! Heroes! The supreme command has erased our regiment from its records. Our regiment has been sacrificed for the honor of Belgrade and the Fatherland. Therefore, you no longer have to worry for your lives - they do not exist anymore. So, forward to glory! For King and country! Long live the king! Long live Belgrade!

“What is the greatest surprise you have found about life?” a university student asked me several years ago. “The brevity of it,” I replied without hesitation. … Time moves so quickly, and no matter who we are or what we have done, the time will come when our lives will be over. As Jesus said, “As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work” (John 9:4).

To say that basic science is exciting may sound like a contradiction... But I would remind you that there are two intellectual excitements that are not tame at all and that we remember all our lives. One is the thrill of following out a chain of reasoning for yourself; the other is the pleasure of watching several strongly individualistic personalities argue about their deepest convictions. That is to say, the thrill of a detective story and the pleasure of watching a play by George Bernard Shaw.

We must recognize that human development today is poised at the cross roads. The choices we make and the paths we seek to follow will determine how humanity will exist in the generations to come...Children, their welfare and development, are a subject unique in significance and compelling urgency. Representing as they do our lives relived, we need to devote to them the utmost attention.

The thing I fear worst is that we won't do anything at all. We won't explore geoengineering; we won't cut greenhouse gas pollution in any significant way; we won't change our lives. We will argue about it on TV and write books and make movies and hang banners on the smokestacks of coal plants, and nothing much will change. We will just ride into the dark apocalypse that James Lovelock fears, a future of war and starvation and disease driven by the changes on our superheated planet.

We spend our lives fighting to get people very slightly more stupid than ourselves to accept truths that the great men have always known. They have known for thousands of years that to lock a sick person into solitary confinement makes him worse. They have known for thousands of years that a poor man who is frightened of his landlord and of the police is a slave. They have known it. We know it. But do the great enlightened mass of the British people know it? No. It is our task, Ella, yours and mine, to tell them. Because the great men are too great to be bothered. They are already discovering how to colonise Venus and to irrigate the moon. That is what is important for our time. You and I are the boulder-pushers. All our lives, you and I, we’ll put all our energies, all our talents into pushing a great boulder up a mountain. The boulder is the truth that the great men know by instinct, and the mountain is the stupidity of mankind.

Christian life meant a separation from the standards of that world: you couldn't be a Baal-worshipper, you couldn't sacrifice to idols, be a sodomite, practice infanticide, compatibly with the Christian allegiance. That is not to say that Christians were good; we humans are a bad lot and our lives as Christians even if not blackly and grossly wicked are usually very mediocre.

When we estrange ourselves from history we do not enlarge, we diminish ourselves, even as individuals. We subtract from our lives one meaning which they do in fact possess, whether we recognize it or not. We cannot help living in history. We can only fail to be aware of it.

When it comes to the design of social and societal systems of all kinds, it is the users, the people in the system who are the experts. Nobody has the right to design social systems for someone else. It is unethical to do so. Design cannot be legislated, it should not be bought from the expert, and it should not be copied from the design of others. If the privilege of and responsibility for design is "given away," others will take charge of designing our lives and our systems. They will shape our future.

Philosophy, like speaking prose, is something have to do all our lives, well or badly, whether we notice it or not.

The people I distrust most are those who want to improve our lives but have only one course of action in mind.

"For those who believe in God, most of the big questions are answered. But for those of us who can't readily accept the God formula, the big answers don't remain stonewritten. We adjust to new conditions and discoveries. We are pliable. Love need not be a command or faith a dictum. I am my own God. We are here to unlearn the teachings of the church, state and our educational system. We are here to drink beer. We are here to kill war. We are here to laugh at the odds and live our lives so well that Death will tremble to take us."

Happiness is possible only in a relationship with a partner. Imagine that some fellow who has lived his life as a singer goes to an uninhabited island and sings as loudly as possible. If there is no one there to hear him, he will not be happy. To realize that we exist for the sake of others is the great achievement that changes our lives. When we realize that our life is not ours alone but is meant to be for the sake of the other, we begin to follow a path different from the one we were on. Just as singing to yourself will not make you happy, there is no joy without a partner. Even the smallest and most trivial thing can bring you happiness when you do it for another.

Only if you admit the existence of god does everything become meaningful. When we bring God into our lives, distinctions lessen and we feel that all people are our own. On the physical plane there is a difference between myself and others, but on the spiritual plane we are the same Satchidananda (Existence-Consciousness-Bliss Absolute). From that standpoint no one can help another—one is only helping oneself. The key to our philanthropy is this: In doing good to others, we try to forget the apparent distinctions between ourselves and other people. The welfare of others is my welfare—that is our attitude. Who does not want his own good? If you believe in God and serve society, you can never feel any resentment....People may get social merit through philanthropic activities, but if their egos are involved in those activities, they will not get any spiritual merit. Even the result of a good action turns into a bondage if it is done with ego. On the other hand, unselfish actions destroys the bondage of action and bring literation to humanity. (p.430)

Socrates had taught him to take nothing for granted, not even the common relations of husband and wife or parent and child. His Republic, the first of all Utopian books, is a young man's dream of a city in which human life is arranged according to a novel and a better plan; his last unfinished work, the Laws, is a discussion of the regulation of another such Utopia. There is much in Plato at which we cannot even glance here, but it is a landmark in this history, it is a new thing in the development of mankind, this appearance of the idea of willfully and completely recasting human conditions. So far mankind has been living by tradition under the fear of the gods. Here is a man who says boldly to our race, and as if it were a quite reasonable and natural thing to say, "Take hold of your lives. Most of these things that distress you, you can avoid; most of these things that dominate you, you can overthrow. You can do as you will with them".

People with schizophrenia develop thinking based on synchronicity, a term coined by psychoanalyst Carl Jung to describe thoughts connecting to outside events. Prophetic dreams are an example of synchronicity. People often observe synchronicity early in their illness and are intrigued by the spiritual and practical possibilities they pose. We believe that synchronicities indicate the possibility for the mind to magically affect the world, and often seek to do things that increase synchronicity in our lives. We begin to see connections--real or imagined--behind these events. The real events of synchronicity give strength to a mystical or religious view of the world that becomes the basis for our new way of thinking.

Once we are destined to live out our lives in the prison of our mind, our one duty is to furnish it well.

The author is quite aware of the monstrous relations in human and international affairs brought forth by the egotistical principle of capital when it is not under pressure from socialist and progressive forces. He also thinks, however, that progressives in the West understand this better than he does and are waging a struggle against these manifestations. The author is concentrating his attention on what is before his eyes and on what is obstructing, from his point of view, a worldwide overcoming of estrangement, obstructing the struggle for democracy, social progress, and intellectual freedom.
Our country has started on the path of cleansing away the foulness of Stalinism. "We are squeezing the slave out of ourselves drop by drop" (an expression of Anton Chekhov). We are learning to express our opinions, without taking the lead from the bosses and without fearing for our lives.

What had really caused the women’s movement was the additional years of human life. At the turn of the century women’s life expectancy was forty-six; now it was nearly eighty. Our groping sense that we couldn’t live all those years in terms of motherhood alone was “the problem that had no name.” Realizing that it was not some freakish personal fault but our common problem as women had enabled us to take the first steps to change our lives.

At one point the driver said, "For God's sakes, you're rocking the boat back there." Actually we were; the car was swaying as Dean and I both swayed to the rhythm and the IT of our final excited joy in talking and living to the blank tranced end of all innumerable riotous angelic particulars that had been lurking in our souls all our lives.

What we will be seeking … for the rest of our lives will be large, stable communities of like-minded people, which is to say relatives. They no longer exist. The lack of them is not only the main cause, but probably the only cause of our shapeless discontent in the midst of such prosperity.

Do not the most moving moments of our lives find us all without words?

Like the prisoners incarcerated with the jaguar in Borges' story, 'The God's Script', who was trying to read, in a ray of light which fell only once a day, the meaning of being from the marking on the creature's pelt, we spend our lives attempting to interpret through the word the readings we take in the societies, the world of which we are part. It is in this sense, this inextricable, ineffable participation, that writing is always and at once an exploration of self and of the world; of individual and collective being.

We should live our lives as though Christ were coming this afternoon.

As many of you may know, my first chosen career was in the United States Navy, where I served as a submarine officer. At that time, my shipmates and I were ready for combat and prepared to give our lives to defend our nation and its principles. At the same time, we always prayed that our readiness would preserve the peace. I served under two presidents, Harry Truman and Dwight Eisenhower, men who represented different political parties, both of whom had faced their active military responsibilities with honor. They knew the horrors of war. And later as commanders in chief, they exercised restraint and judgment, and they had a clear sense of mission. We had a confidence that our leaders, both military and civilian, would not put our soldiers and sailors in harm's way by initiating wars of choice unless America's vital interests were in danger. We also were sure that these presidents would not mislead us when issues involved our national security.

To be hopeful in bad times is not just foolishly romantic. It is based on the fact that human history is a history not only of cruelty, but also of compassion, sacrifice, courage, kindness. What we choose to emphasize in this complex history will determine our lives. If we see only the worst, it destroys our capacity to do something. If we remember those times and places — and there are so many — where people have behaved magnificently, this gives us the energy to act, and at least the possibility of sending this spinning top of a world in a different direction. And if we do act, in however small a way, we don’t have to wait for some grand utopian future. The future is an infinite succession of presents, and to live now as we think human beings should live, in defiance of all that is bad around us, is itself a marvelous victory.

Perhaps the whole root of our trouble, the human trouble, is that we will sacrifice all the beauty of our lives, will imprison ourselves in totems, taboos, crosses, blood sacrifices, steeples, mosques, races, armies, flags, nations, in order to deny the fact of death, which is the only fact we have.

To me Moses is all men grown to gigantic proportions.
He was a man of immense ability, immense emotions, immense humanness and immense dedication. There is something of Moses in each of us — the more there is, the better we are.
It is interesting to note that once Moses climbs Mt. Sinai and talks to God there is never contentment for him again. That is the way it is with us. Once we talk to God, once we get his commission to us for our lives we cannot be again content. We are happier. We are busier. But we are not content because then we have a mission — a commission, rather.

“How then?” Taran asked. “Could The Book of Three deceive you?”
“No, it could not.” Dallben said. “The book is thus called because it tells all three parts of our lives: the past, the present, and the future. But it could as well be called a book of ‘if.’ If you had failed at your tasks; if you had followed an evil path; if you had been slain; if you had not chosen as you did — a thousand ‘ifs,’ my boy, and many times a thousand. '''''The Book of Three'' can say no more than ‘if’ until at the end, of all things that might have been, one alone becomes what really is. For the deeds of a man, not the words of a prophecy, are what shape his destiny.'''”

Our lives are made up of thousands of everyday choices. Over the years these little choices will be bundled together and show clearly what we value.

Our lives on this planet are too short and the work to be done too great to let this spirit flourish any longer in our land. Of course we cannot vanquish it with a program, nor with a resolution. But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can. Surely, this bond of common faith, this bond of common goal, can begin to teach us something. Surely, we can learn, at least, to look at those around us as fellow men, and surely we can begin to work a little harder to bind up the wounds among us and to become in our own hearts brothers and countrymen once again.

How much longer, for instance, can we continue to crowd more and more people into this world? How much longer can we afford to wage senseless, destructive wars? How long can we permit the uncontrolled use of the earth's resources when there is no possibility of replacing them? Indeed, how long will it be before we have completely used up everything our lives depend on? These issues are the politics of the future. Neither Republicans nor Democrats have begun to spell out in substantive fashion the means by which we can control population growth, environmental problmes, and the conservation of our natural resources.

We almost always have choices, and the better the choice, the more we will be in control of our lives.

Fellow workers and peasants, this is the socialist and democratic revolution of the working people, with the working people, and for the working people. And for this revolution of the working people, by the working people, and for the working people we are prepared to give our lives.

Our religions provide critical guidance for the way we live our lives, and for the way in which we treat each other.

Although the future exists, you can avoid or alter it by changing you present condition. By the quality of our condition, we attract or are attracted to particular types of experiences. If our condition is good we do not attract or need to experience certain events that would otherwise be necessary to balance our lives. We exert control over and have responsibility for our future because it is determined by our present condition.

This is the beginning of a social movement in fact and not in pronouncements. We seek our basic, God-given rights as human beings. Because we have suffered — and are not afraid to suffer — in order to survive, we are ready to give up everything, even our lives, in our fight for social justice. We shall do it without violence because that is our destiny. To the ranchers, and to all those who opposes, we say, in the words of Benito Juárez: "El respeto al derecho ajeno es la paz." [Respect for another's right is the meaning of peace.]

One final paragraph of advice: do not burn yourselves out. Be as I am — a reluctant enthusiast... a part-time crusader, a half-hearted fanatic. Save the other half of yourselves and your lives for pleasure and adventure. It is not enough to fight for the land; it is even more important to enjoy it. While you can. While it’s still here. So get out there and hunt and fish and mess around with your friends, ramble out yonder and explore the forests, climb the mountains, bag the peaks, run the rivers, breathe deep of that yet sweet and lucid air, sit quietly for a while and contemplate the precious stillness, the lovely, mysterious, and awesome space. Enjoy yourselves, keep your brain in your head and your head firmly attached to the body, the body active and alive, and I promise you this much; I promise you this one sweet victory over our enemies, over those desk-bound men and women with their hearts in a safe deposit box, and their eyes hypnotized by desk calculators. I promise you this; You will outlive the bastards.

Wilderness is not a luxury but a necessity of the human spirit, and as vital to our lives as water and good bread.

Anarchism is not a romantic fable but the hardheaded realization, based on five thousand years of experience, that we cannot entrust the management of our lives to kings, priests, politicians, generals, and county commissioners.

Amidst the confusion of the times, the conflicts of conscience, and the turmoil of daily living, an abiding faith becomes an anchor to our lives.

As long as one dissident is in prison, our freedom will not be true. As long as one child is hungry, our lives will be filled with anguish and shame. What all these victims need above all is to know that they are not alone; that we are not forgetting them, that when their voices are stifled we shall lend them ours, that while their freedom depends on ours, the quality of our freedom depends on theirs."

Change is the process by which the future invades our lives.

I believe there is no part of our lives, our adult as well as child life, when we're not fantasizing, but we prefer to relegate fantasy to children, as though it were some tomfoolery only fit for the immature minds of the young. Children do live in fantasy and reality; they move back and forth very easily in a way we no longer remember how to do.

I hope that in its richness, as well as in its incompleteness, Gyn/Ecology will continue to be a Labrys enabling women to learn from our mistakes and our successes, and cast our Lives as far as we can go, Now, in the Be-Dazzling Nineties.

All of us live by the employment of countless untested assumptions, the truth or falsehood of which we can determine only through the hazard of our lives. Since most of us value our lives more than the truth, we leave such drastic tests for the fanatics.

Those we most often exclude from the normal life of society, people with disabilities, have profound lessons to teach us. When we do include them, they add richly to our lives and add immensely to our world.

The most dangerous type of atheism is not theoretical atheism, but practical atheism —that's the most dangerous type. And the world, even the church, is filled up with people who pay lip service to God and not life service. And there is always a danger that we will make it appear externally that we believe in God when internally we don't. We say with our mouths that we believe in him, but we live with our lives like he never existed. That is the ever-present danger confronting religion. That's a dangerous type of atheism.

We have adopted in the modern world a sort of a relativistic ethic... Most people can't stand up for their convictions, because the majority of people might not be doing it. See, everybody's not doing it, so it must be wrong. And since everybody is doing it, it must be right. So a sort of numerical interpretation of what's right. But I'm here to say to you this morning that some things are right and some things are wrong. Eternally so, absolutely so. It's wrong to hate. It always has been wrong and it always will be wrong. It's wrong in America, it's wrong in Germany, it's wrong in Russia, it's wrong in China. It was wrong in 2000 B.C., and it's wrong in 1954 A.D. It always has been wrong, and it always will be wrong. It's wrong to throw our lives away in riotous living. No matter if everybody in Detroit is doing it, it's wrong. It always will be wrong, and it always has been wrong. It's wrong in every age and it's wrong in every nation. Some things are right and some things are wrong, no matter if everybody is doing the contrary. Some things in this universe are absolute. The God of the universe has made it so. And so long as we adopt this relative attitude toward right and wrong, we're revolting against the very laws of God himself. [...] That attitude is destroying the soul of our culture! It's destroying our nation! The thing that we need in the world today is a group of men and women who will stand up for right and to be opposed to wrong, wherever it is. A group of people who have come to see that some things are wrong, whether they're never caught up with. And some things are right, whether nobody sees you doing them or not.'''

The first thing is that we have adopted in the modern world a sort of a relativistic ethic. [...] Most people can't stand up for their convictions, because the majority of people might not be doing it. See, everybody's not doing it, so it must be wrong. And since everybody is doing it, it must be right. So a sort of numerical interpretation of what's right. But I'm here to say to you this morning that some things are right and some things are wrong. Eternally so, absolutely so. It's wrong to hate. It always has been wrong and it always will be wrong. It's wrong in America, it's wrong in Germany, it's wrong in Russia, it's wrong in China. It was wrong in 2000 B.C., and it's wrong in 1954 A.D. It always has been wrong, and it always will be wrong. It's wrong to throw our lives away in riotous living. No matter if everybody in Detroit is doing it, it's wrong. It always will be wrong, and it always has been wrong. It's wrong in every age and it's wrong in every nation. Some things are right and some things are wrong, no matter if everybody is doing the contrary. Some things in this universe are absolute. The God of the universe has made it so. And so long as we adopt this relative attitude toward right and wrong, we're revolting against the very laws of God himself.

And then there is a second thing, a second principle that we've got to go back and rediscover. And that is that all reality has spiritual control. In other words, we've got to go back and rediscover the principle that there is a God behind the process. Well this you say, "Why is it that you raise that as a point in your sermon, in a church? The mere fact we are at church, we believe in God, we don't need to go back and rediscover that. The mere fact that we are here, and the mere fact that we sing and pray, and come to church—we believe in God." Well, there's some truth in that. But we must remember that it's possible to affirm the existence of God with your lips and deny his existence with your life. The most dangerous type of atheism is not theoretical atheism, but practical atheism [...]. And the world, even the church, is filled up with people who pay lip service to God and not life service. And there is always a danger that we will make it appear externally that we believe in God when internally we don't. We say with our mouths that we believe in him, but we live with our lives like he never existed. That is the ever-present danger confronting religion. That's a dangerous type of atheism.

Second we must recognize that the evil deed of the enemy-neighbor, the thing that hurts, never quite expresses all that he is. An element of goodness may be found even in our worst enemy. Each of us is something of a schizophrenic personality, tragically divided against ourselves. A persistent civil war rages within all or our lives. Something within us causes us to lament with Ovid, the Latin poet, "I see and approve the better things, but follow the worse," or to agree with Plato that human personality is like a charioteer having two headstrong horses, each wanting to be go in a different direction, or to repeat with the Apostle Paul, "The good that I would I do not, but the evil which I would not, I do."

The non-violent resistors can summarize their message in the following simple terms: we will take direct action against injustice without waiting for other agencies to act. We will not obey unjust laws or submit to unjust practices. We will do this peacefully, openly and cheerfully because our aim is to persuade. We adopt the means of non-violence because our end is a community at peace with itself. We will try to persuade with our words, but if our words fail, we will try to persuade with our acts. We will always be willing to talk and seek fair compromise, but we are ready to suffer when necessary and even risk our lives to become witnesses to the truth as we see it.

When confronted by midnight in the social order we have in the past turned to science for help. And little wonder! On so many occasions science has saved us. When we were in the midnight of physical limitation and material inconvenience, science lifted us to the bright morning of physical and material comfort. When we were in the midnight of crippling ignorance and superstition, science brought us to the daybreak of the free and open mind. When we were in the midnight of dread plagues and diseases, science, through surgery, sanitation, and the wonder drugs, ushered in the bright day of physical health, thereby prolonging our lives and making for greater security and physical well-being. How naturally we turn to science in a day when the problems of the world are so ghastly and ominous. But alas! science cannot now rescue us, for even the scientist is lost in the terrible midnight of our age. Indeed, science gave us the very instruments that threaten to bring universal suicide.'''

The nonviolent resisters can summarize their message in the following simple terms: we will take direct action against injustice despite the failure of governmental and other official agencies to act first. We will not obey unjust laws or submit to unjust practices. We will do this peacefully, openly, cheerfully because our aim is to persuade. We adopt the means of nonviolence because our end is a community at peace with itself. We will try to persuade with our words, but if our words fail, we will try to persuade with our acts. We will always be willing to talk and seek fair compromise, but we are ready to suffer when necessary and even risk our lives to become witnesses to truth as we see it.

Each of us lives in two realms, the "within" and the "without." The within of our lives is somehow found in the realm of ends, the without in the realm of means. The within of our [lives], the bottom — that realm of spiritual ends expressed in art, literature, morals, and religion for which at best we live. The without of our lives is that realm of instrumentalities, techniques, mechanisms by which we live. Now the great temptation of life and the great tragedy of life is that so often we allow the without of our lives to absorb the within of our lives. The great tragedy of life is that too often we allow the means by which we live to outdistance the ends for which we live.

You see, each of us lives in two realms, the within and the without. Now the within of our lives is that realm of spiritual ends expressed in art, literature, religion, and morality. The without of our lives is that complex of devices, of mechanisms and instrumentalities by means of which we live. The house we live in—that’s a part of the means by which we live. The car we drive, the clothes we wear, the money that we are able to accumulate—in short, the physical stuff that’s necessary for us to exist. Now the problem is that we must always keep a line of demarcation between the two. This man was a fool because he didn’t do that. [...] Somehow in life we must know that we must seek first the kingdom of God, and then all of those other things—clothes, houses, cars—will be added unto us. But the problem is all too many people fail to put first things first. They don’t keep a sharp line of demarcation between the things of life and the ends of life.

How much of our lives could we buy back if we cherished our lives instead of our trinkets?

All of us have to learn how to invent our lives, make them up, imagine them. We need to be taught these skills; we need guides to show us how. If we don't, our lives get made up for us by other people.

She made a rare and noble contribution to the American spirit. But for us, most of all she was a magnificent wife, mother, grandmother, sister, aunt, and friend. She graced our history. And for those of us who knew and loved her, she graced our lives.

"Science worships skepticism," I wrote, "unless skepticism is applied to science, its hypotheses, procedures, or methods. What we need are more skeptics who are not afraid to judge the claims of science with the same fine discrimination used to examine other alternate disciplines and fields of endeavor. Like The New York Times, science publishes 'all the news that's fit to print,' meaning all of the news that fits into the officially accepted view of reality. That news is already censored, and yet we're supposed to live our lives in accordance with that official definition of experience.

The brain appears to possess a special area which we might call poetic memory and which records everything that charms or touches us, that makes our lives beautiful.

Human beings do not live forever, Reuven. We live less than the time it takes to blink an eye, if we measure our lives against eternity. So it may be asked what value is there to a human life. There is so much pain in the world. What does it mean to have to suffer so much, if our lives are nothing more than the blink of an eye?...I learned a long time ago, Reuven, that a blink of an eye in itself is nothing; but the eye that blinks, that is something. A span of life is nothing; but the man who lives the span, he is something. He can fill that tiny span with meaning, so its quality is immeasurable though its quantity may be insignificant. A man must fill his life with meaning, meaning is not automatically given to life. It is hard work to fill one's life with meaning- that, I do not think you understand yet. A life filled with meaning is worthy of rest. I want to be worthy of rest when I am no longer here.

But I believe in writing — nothing else; just writing. Man may live like a worm, but he writes like a god. There was a time when that secret was known, but now it has been forgotten; the world is composed of disintegrating fragments, an incoherent dark chaos, sustained by writing alone. If you have a concept of the world, if you have not yet forgotten all that has happened, that you have a world at all, it is writing that has created that for you, and ceaselessly goes on creating it; Logos, the invisible spider’s thread that holds our lives together.

We must learn to give ourselves permission to blunder, to fail, and to make fools of ourselves every day for the rest of our lives. We do so in any case.

Music has a natural place in our lives. Right from the shloka you recite in your morning puja and the milkman who comes whistling on his cycle, to the fakir singing as he begs for alms and your mother humming around the kitchen...Music fills our spaces naturally. It will always be dear to us.

As friends and as musical collaborators we had traveled, toured and written — together and apart — the events of our lives as if they were songs, and I guess they were. When news of Jacques’ death came I stayed locked in my bedroom and drank for a week. That kind of self pity was something he wouldn’t have approved of, but all I could do was replay our songs (our children) and ruminate over our unfinished life together.

US President Richard Nixon spoke to Aldrin and Armstrong during their walk on the surface of the moon (20 July 1969) - Full transcript and link to the recording
Nixon: Hello, Neil and Buzz. I'm talking to you by telephone from the Oval Room at the White House, and this certainly has to be the most historic telephone call ever made from the White House. I just can't tell you how proud we all are of what you have done. For every American, this has to be the proudest day of our lives. And for people all over the world, I am sure that they, too, join with Americans in recognizing what an immense feat this is. Because of what you have done, the heavens have become a part of man's world. And as you talk to us from the Sea of Tranquility, it inspires us to redouble our efforts to bring peace and tranquility to Earth. For one priceless moment in the whole history of man, all the people on this Earth are truly one; one in their pride in what you have done, and one in our prayers that you will return safely to Earth.
Armstrong: Thank you, Mr. President. It's a great honor and privilege for us to be here representing not only the United States but men of peace of all nations, and with interests and the curiosity and with the vision for the future. It's an honor for us to be able to participate here today.
Nixon: And thank you very much and I look forward — all of us look forward to seeing you on the Hornet on Thursday.
Aldrin: I look forward to that very much, sir.

Our lives today are not conducted in linear terms. They are much more quantified; a stream of random events is taking place.

I think the key image of the 20th century is the man in the motor car. It sums up everything: the elements of speed, drama, aggression, the junction of advertising and consumer goods with the technological landscape. The sense of violence and desire, power and energy; the shared experience of moving together through an elaborately signalled landscape.
We spend a substantial part of our lives in the motor car, and the experience of driving condenses many of the experiences of being a human being in the 1970s, the marriage of the physical aspects of ourselves with the imaginative and technological aspects of our lives. I think the 20th century reaches its highest expression on the highway. Everything is there: the speed and violence of our age; the strange love affair with the machine, with its own death.

When we look into a mirror we think the image that confronts us is accurate. But move a millimetre and the image changes. We are actually looking at a never-ending range of reflections. But sometimes a writer has to smash the mirror — for it is on the other side of that mirror that the truth stares at us. I believe that despite the enormous odds which exist, unflinching, unswerving, fierce intellectual determination, as citizens, to define the real truth of our lives and our societies is a crucial obligation which devolves upon us all. It is in fact mandatory. If such a determination is not embodied in our political vision we have no hope of restoring what is so nearly lost to us — the dignity of man.

However rootedly national it may be, poetry is less and less the prisoner of its own language. It is beginning to represent as an ambassador, something far greater than itself. Or perhaps, it is only now being heard for what, among other thngs, it is — a universal language of understanding, coherent behind the many languages in which we can all hope to meet. … We now give more serious weight to the words of a country's poets than to the words of its politicians — though we know the latter may interfere more drastically with our lives. Religions, ideologies, mercantile competition divide us. The essential solidarity of the very diverse poets of the world, besides being mysterious fact is one we can be thankful for, since its terms are exclusively those of love, understanding and patience. It is one of the few spontaneous guarantees of possible unity that mankind can show, and the revival of an appetite for poetry is like a revival of an appetite for all man's saner possibilities, and a revulsion from the materialist cataclysms of recent years and the worse ones which the difference of nations threatens for the years ahead. The idea of global unity is not new, but the absolute necessity of it has only just arrived, like a sudden radical alteration of the sun, and we shall have to adapt or disappear. If the nations are ever to make a working synthesis of their ferocious contradictions, the plan will be created in spirit before it can be formulated or accepted in political fact. And it is in poetry that we can refresh our hope that such a unity is occupying people's imaginations everywhere, since poetry is the voice of spirit and imagination and all that is potential, as well as of the healing benevolence that used to be the privilege of the gods.

All our affections are at the mercy of death, which may strike down those whom we love at any moment. It is therefore necessary that our lives should not have that narrow intensity which puts the whole meaning and purpose of our life at the mercy of accident. For all these reasons the man who pursues happiness wisely will aim at the possession of a number of subsidiary interests in addition to those central ones upon which his life is built.

Our Generation has had no Great war, no Great Depression. Our war is spiritual. Our depression is our lives.

We were about to board the planes for the flight back to the United States. Jim Jones didn't want us to leave, at least not alive. A tractor trailer loaded with men armed with shotguns and rifles pulled up and opened fire on us at that airstrip. Congressman Ryan was gunned down, having been shot 40 times. The first and only congressman in the history of this country to be assassinated during the line of duty. I was shot five times and left to bleed on that airstrip for 22 hours. Back at Jonestown, over 900 people lost their lives in a mass murder and suicide that night. This is what I awoke to on that long day. I was 28 years old, and I was waiting to die. I laid awake all night fearing some of the gunmen would come back and finish us off. Time passed, and local Guyanese people offered me rum to try and get me through the night. I had a lot of time to think. I promised God that if I lived, I would make every day count. I promised that I would make something out of my life if I was allowed to keep my life. Well, here I am. I have chosen a career as a public servant. One, I hope many of you will contemplate as you move forward in your lives.

From that point, my universe went on crumbling; new cracks appeared all the time. I could see that the pleasant securities of childhood, all of those warm little human emotions, all of those trivial aims and purposes that we allow to rule our lives, were an illusion. We were like sheep munching grass, unaware that the butcher's lorry is already on its way. I got used to living with a deep, underlying feeling of uncertainty that no one around me seemed to share. It was rather like living on death row.

Word-work is sublime... because it is generative; it makes meaning that secures our difference, our human difference — the way in which we are like no other life.
We die. That may be the meaning of life. But we do language. That may be the measure of our lives.

We no longer have a coherent conception of ourselves, and our universe, and our relation to one another and our world. We no longer know, as the Middle Ages did, where we come from, and where we are going, or why. That is, we don't know what information is relevant, and what information is irrelevant to our lives.

What causes us the most misery and pain... has nothing to do with the sort of information made accessible by computers. The computer and its information cannot answer any of the fundamental questions we need to address to make our lives more meaningful and humane. The computer cannot provide an organizing moral framework. It cannot tell us what questions are worth asking. It cannot provide a means of understanding why we are here or why we fight each other or why decency eludes us so often, especially when we need it the most. The computer is... a magnificent toy that distracts us from facing what we most need to confront — spiritual emptiness, knowledge of ourselves, usable conceptions of the past and future.

My principal motive is the belief that we can still make admirable sense of our lives even if we cease to have … "an ambition of transcendence."

No religion is absolutely perfect. Yet not only do we fight for religion, but also are we often willing to sacrifice our lives for it. And what we hopelessly fail to do is to live it. A true religion is that which has no caste, no creed, no colour. It is but an all-uniting and all-pervading embrace.

Lack of harmony comes when I feel that I know how to do something better than you. Lack of harmony is the song and dance of superiority. Because everybody feels superior, disharmony at every moment is entering into our lives.

When we honestly ask ourselves which person in our lives mean the most to us, we often find that it is those who, instead of giving advice, solutions, or cures, have chosen rather to share our pain and touch our wounds with a warm and tender hand. The friend who can be silent with us in a moment of despair or confusion, who can stay with us in an hour of grief and bereavement, who can tolerate not knowing, not curing, not healing and face with us the reality of our powerlessness, that is a friend who cares.

Prayer leads you to see new paths and to hear new melodies in the air. Prayer is the breath of your life which gives you freedom to go and to stay where you wish and to find the many signs which point out the way to a new land. Praying is not simply some necessary compartment in the daily schedule of a Christian or a source of support in time of need, nor is it restricted to Sunday mornings or mealtimes. Praying is living. It is eating and drinking, action and rest, teaching and learning, playing and working. Praying pervades every aspect of our lives. It is the unceasing recognition that God is wherever we are, always inviting us to come closer and to celebrate the divine gift of being alive.

In all these moments, we gradually make our lives more of a prayer and we open our hands to be led by God even to places we would rather not go.

Although capitalism is, in principle, strongly individualistic, it has contributed in practice to reinforce the trend to integration, because it has made our lives more and more interdependent. Moreover, the economic well-being unprecedented in modern economies that have produced meant that they could be accepted social obligations that previously no one could 'afford'. (Ch. 2.7, p. 53)

The works of Sartre and Heidegger abound in description of the multifarious ways in which men seek to lose themselves in the protective illusions of their society and their age. 'Man', says Heidegger, 'can lose himself to what he meets in the world and be taken over by it'. (Being and Time, 1.1.3.16) As men-in-community, cherishing common institutions, revering the time-honoured procedures of society, and reassured by the approved forms and rituals of our collective being, we manage to deceive ourselves into believing that this retreat into comforting anonymity is a positive assent to hallowed and objective realities. We refuse to accept the mysterious and dreadful fact of our own contingency, and instead pretend that our lives are governed by impersonal and autonomous power, human or divine, deriving their incontestable authority from history or from nature. According to Sartre, the whole human pretence that values exist ‘as transcendent givens independent of human subjectivity’ is what constitutes ‘the spirit of seriousness’, which ‘it must be the principal result of existential psychoanalysis to make us repudiate’. (Being and Nothingness, 1.2.3)

Political power, social prowess, monetary reward, mere physical well-being: towards these things he [the patrician] is indifferent, and perhaps contemptuous, for they have no part to play in a life well lived but can too readily become the food of souls starved of real meaning and achievement. No reasonable creature would waste a single hour of his life pursuing such things for their own sakes. When they figure in our attempts to see what shape our lives may take, they merely obstruct the view.

We have lived by the assumption that what was good for us would be good for the world. We have been wrong. We must change our lives, so that it will be possible to live by the contrary assumption that what is good for the world will be good for us. . . We must recover the sense of the majesty of the creation and the ability to be worshipful in its presence. For it is only on the condition of humility and reverence before the world that our species will be able to remain in it.

The chaos of our lives suited me; I don't think I wanted it to end.

When I speak of the erotic, then I speak of it as an assertion of the life force of women; of that creative energy empowered, the knowledge and use of which we are now reclaiming in our language, our history, our dancing, our loving, our work, our lives.

He came over to me and talked to me for about ten or fifteen minutes. He talked about life in general, about family, and he tried to bring out the belief that baseball wasn’t the end all in our lives – that we had to make sure we kept things in balance. He wanted to make sure you kept them in the right order; like family and your wife. He wanted us to remember that these were the most important things. He didn't have to come over and talk to me, but he did.

I felt that I was literally standing on a plateau somewhere out there in space. A plateau that science and technology had allowed me to get to. But now what I was seeing and even more important what I was feeling at that moment in time, science and technology had no answers. Literally no answers because there I was, and there you are, there you were, the earth dynamic, overwhelming.. And I felt that the world just.. There is too much purpose, too much logic, it was just too beautiful to happen by accident. There has to be somebody bigger than you and bigger than me.. And I mean this in a spiritual sense, not in a religous sense, there has to be a creator of the universe who stands above the religions that we, ourselves create to govern our lives.

So this is my effort to bring back the hope that we must have if we are to change direction. . . . I think to be fully human, we need to have meaning in our lives, and that's what I am trying to help these young people to find.

Our lives are awkward and fragile and we have only one thing to keep us sane: pity, and the man without pity is mad.

Optimism is normal, but some fortunate people are more optimistic than the rest of us. If you are genetically endowed with an optimistic bias, you hardly need to be told that you are a lucky person -- you already feel fortunate. Optimistic people play a disproportionate role in shaping our lives. Their decisions make a difference; they are inventors, entrepreneurs, political and military leaders -- not average people. They got to where they are by seeking challenges and taking risks. They are talented and they have been lucky, almost certainly luckier than they acknowledge.

Harry: All people know the same truth. Our lives consist of how we chose to distort it.

With the ever-growing impact of science on our lives, religion and spirituality have a greater role to play by reminding us of our humanity. There is no contradiction between the two. Each gives us valuable insights into the other. Both science and the teachings of the Buddha tell us of the fundamental unity of all things. This understanding is crucial if we are to take positive and decisive action on the pressing global concern with the environment. I believe all religions pursue the same goals, that of cultivating human goodness and bringing happiness to all human beings. Though the means might appear different the ends are the same.

Liberty once again must become more important to us than the desire for security and material comfort. Personal safety and economic prosperity can only come as the consequence of liberty. They cannot be provided by an authoritarian government... The foundation for a police state has been put in place, and it's urgent we mobilize resistance before it's too late... Central planning is intellectually bankrupt – and it has bankrupted our country and undermined our moral principles. Respect for individual liberty and dignity is the only answer to government force, force that serves the politically and economically powerful. Our planners and rulers are not geniuses, but rather demagogues and would-be dictators -- always performing their tasks with a cover of humanitarian rhetoric... The collapse of the Soviet system came swiftly and dramatically, without a bloody conflict... It came as no surprise, however, to the devotees of freedom who have understood for decades that socialism was doomed to fail... And so too will the welfare/warfare state fail... A free society is based on the key principle that the government, the president, the Congress, the courts, and the bureaucrats are incapable of knowing what is best for each and every one of us... A government as a referee is proper, but a government that uses arbitrary force to direct every aspect of society threatens freedom... The time has come for a modern approach to achieving those values that all civilized societies seek. Only in a free society do individuals have the best chance to seek virtue, strive for excellence, improve their economic well-being, and achieve personal happiness... The worthy goals of civilization can only be achieved by freedom loving individuals. When government uses force, liberty is sacrificed and the goals are lost. It is freedom that is the source of all creative energy. If I am to be your president, these are the goals I would seek. I reject the notion that we need a president to run our lives, plan the economy, or police the world... It is much more important to protect individual liberty and privacy than to make government even more secretive and powerful.

We can choose to be audacious enough to take responsibility for the entire human family. We can choose to make our love for the world what our lives are really about. Each of us has the opportunity, the privilege, to make a difference in creating a world that works for all of us. It will require courage, audacity and heart. It is much more radical than a revolution – it is the beginning of a transformation in the quality of life on our planet. What we create together is a relationship in which our work can show up as making a difference in people's lives. I welcome the unprecedented opportunity for us to work globally on that which concerns us all as human beings. If not you, who? If not now, when? If not here, where?

You and I want our lives to matter. We want our lives to make a real difference — to be of genuine consequence in the world. We know that there is no satisfaction in merely going through the motions in life, even if those motions make us successful or even if we have arranged to make those motions pleasant. We want to know we have had some impact on the world. In fact, you and I want to contribute to the quality of life. We want to make the world work.

At all times and under all circumstances, we have the power to transform the quality of our lives.

Does it really work for us to go through our lives as though there were no realizations beyond the grasp of our system-of-concepts, the awareness of which would transform the quality of our lives?

You and I possess within ourselves, at every moment of our lives and under all circumstances, the power to transform the quality of our lives.

You and I possess within ourselves, at every moment of our lives, under all circumstances, the power to transform the quality of our lives.

For all three of us, the Caracalla concert was a major event in our lives. I hope I am not immodest to think it was also unforgettable for most of the people who were present.

The things we own, the places we live, the events of our lives: empty settings. How easy to chase after settings, and forget diamonds! The only thing that matters, at the end of a stay on earth, is how well did we love, what was the quality of our love?

Twenty or thirty years ago, in the army, we had a lot of obscure adventures, and years later we tell them at parties, and suddenly we realize that those two very difficult years of our lives have become lumped together into a few episodes that have lodged in our memory in a standardized form, and are always told in a standardized way, in the same words. But in fact that lump of memories has nothing whatsoever to do with our experience of those two years in the army and what it has made of us.

I also appeal to those who have already done most of their work for society. I hope that the changes you awaited or worked for for so long will bring joy and satisfaction into your lives. We need your experience, your wisdom and your love.

Our civilization has essentially globalized only the surfaces of our lives. But our inner self continues to have a life of its own. And the fewer answers the era of rational knowledge provides to the basic questions of human Being, the more deeply it would seem that people, behind its back as it were, cling to the ancient certainties of their tribe. Because of this, individual cultures, increasingly lumped together by contemporary civilization, are realizing with new urgency their own inner autonomy and the inner differences of others.

Like most people of my age, I feel a longing for what is lost and cannot be restored. But if the happy pursuits and casual beauty of youth prove ephemeral, something better can endure, and endure until our last moment on earth. And that is the honor we earn and the love we give if at a moment in our lives we sacrifice for something greater than self-interest. We cannot choose the moments. They arrive unbidden by us. We can choose to let the moments pass, and avoid the difficulties they entail. But the loss we would incur by that choice is much dearer than the tribute we once paid to vanity and pleasure.

I would say it was a pretty safe bet, that the one magic wish most people would like to be granted would be to be able to see into the future. Think what it would mean. And backing the right horse! But we can't. We have to guess about tomorrow and we have to act on that guess, and it's never been any different. And that's why following the trail from the past up to the emergence of the modern technology that surrounds us in our daily lives, and affects our lives, is rather like a detective story. Because, at no time in the past, did anybody have anything to do with the business of inventing or changing things, ever know what the full effect of his actions would be. He just went ahead and did what he did for his own reasons, like we do. That's how change comes about. And it's like a detective story because if you follow the trail from the past up to a modern man-made object, the story is full of sudden twists and false clues and guesswork, and you never know where the story is heading until the very last minute.

The question is in what way are the triggers around us likely to operate to cause things to change -- for better or worse. And, is there anything we can learn from the way that happened before, so we can teach ourselves to look for and recognize the signs of change? The trouble is, that's not easy when you have been taught as I was, for example, that things in the past happened in straight-forward lines. I mean, take one oversimple example of what I'm talking about: the idea of putting the past into packaged units -- subjects, like agriculture. The minute you look at this apparently clear-cut view of things, you see the holes. I mean, look at the tractor. Oh sure, it worked in the fields, but is it a part of the history of agriculture or a dozen other things? The steam engine, the electric spark, petroleum development, rubber technology. It's a countrified car. And, the fertilizer that follows; it doesn't follow! That came from as much as anything else from a fellow trying to make artificial diamonds. And here's another old favorite: Eureka! Great Inventors You know, the lonely genius in the garage with a lightbulb that goes ping in his head. Well, if you've seen anything of this series, you'll know what a wrong approach to things that is. None of these guys did anything by themselves; they borrowed from other people's work. And how can you say when a golden age of anything started and stopped? The age of steam certainly wasn't started by James Watt; nor did the fellow whose engine he was trying to repair -- Newcomen, nor did his predecessor Savorey, nor did his predecessor Papert. And Papert was only doing what he was doing because they had trouble draining the mines. You see what I'm trying to say? This makes you think in straight lines. And if today doesn't happen in straight lines -- think of your own experience -- why should the past have? That's part of what this series has tried to show: that the past zig-zagged along -- just like the present does -- with nobody knowing what's coming next. Only we do it more complicatedly, and it's because our lives are that much more complex than theirs were that it's worth bothering about the past. Because if you don't know how you got somewhere, you don't know where you are. And we are at the end of a journey -- the journey from the past.

When we're incomplete, we're always searching for somebody to complete us. When, after a few years or a few months of a relationship, we find that we're still unfulfilled, we blame our partners and take up with somebody more promising. This can go on and on — series polygamy — until we admit that while a partner can add sweet dimension to our lives, we, each of us, are responsible for our own fulfillment. Nobody else can provide it for us, and to believe otherwise is to delude ourselves dangerously and to program for eventual failure every relationship we enter.

We spend our lives on the run: we get up by the clock, eat and sleep by the clock, get up again, go to work - and then we retire. And what do they give us? A clock.

'''The United Nations will spearhead our efforts to manage the new conflicts (that afflict our world)....Yes the principles of the United Nations Charter are worth our lives, our fortunes, and our sacred honor."

We spend our lives in abusing England but grow very angry when we hear a foreigner saying exactly the same things.

The towers are gone now, reduced to bloody rubble, along with all hopes for Peace in Our Time, in the United States or any other country. Make no mistake about it: We are At War now — with somebody — and we will stay At War with that mysterious Enemy for the rest of our lives.

What we learn in kindergarten comes up again and again in our lives as long as we live. In far more complex, polysyllabic forms, to be sure. In lectures, encyclopedias, bibles, company rules, courts of law, sermons, and handbooks. Life will examine us continually to see if we have understood and have practiced what we were taught that first year of school.

Kay: I'll try to understand . . . so long as you really believe -- and think it's possible for me to believe -- that Time's not ticking our lives away . . . wrecking . . . and ruining everything . . . for ever . . .
Alan: No, it's all right, Kay. I'll get you that book. You know, I believe that half our trouble now is because we think Time's ticking our lives away. That's why we snatch and grab and hurt each other.
Kay: As if we were all in a panic on a sinking ship.
Alan: Yes, it's like that.
Kay: But you don't do those things -- bless you!
Alan: I think it's easier not to -- if you take a long view.
Kay: As if we're -- immortal beings?
Alan: Yes, and in for a tremendous adventure.

But now I see that we do not understand ourselves, the nature of our lives. What seems to happen continually just outside the edge of our attention -- the little fears and fancies, as you call them -- may be all-important because they belong to a profounder reality, like the vague sounds of the city outside that we hear sometimes inside a theatre.

This struggle to preserve the old creeds, cultures, and countries of the West is the new divide between Left and Right; this struggle will define what it means to be a conservative. This is the cause of the twenty-first century and the agenda of conservatism for the remainder of our lives.

Our principles fix what our life stands for, our aims create the light our life is bathed in, and our rationality, both individual and coordinate, defines and symbolizes the distance we have come from mere animality. It is by these means that our lives come to more than what they instrumentally yield. And by meaning more, our lives yield more.

At the beginning of the last two decades of our century, we find ourselves in a state of profound, world-wide crisis. It is a complex, multi-dimensional crisis whose facets touch every aspect of our lives - our health and livelihood, the quality of our environment and our social relationships, our economy, technology, and politics. It is a crisis of intellectual, moral, and spiritual dimensions; a crisis of a scale and urgency unprecedented in recorded human history. For the first time we have to face the very real threat of extinction of the human race and of all life on this planet.

We are as you all know in a new and dangerous part of the world’s history. The tragic events of the 11th of September have changed our lives, they have caused us to take pause and think about the values we hold in common with the American people and free people around the world. That was an attack on Australia as much as it was an attack on the United States. It not only claimed the lives of Australians but it assaulted the very values that we hold dear and that we take for granted. So therefore a military response and wise diplomacy and a steady hand on the helm are needed to guide Australia through those very difficult circumstances. National Security is therefore about a proper response to terrorism. It's also about having a far sighted, strong, well thought out defence policy. It is also about having an uncompromising view about the fundamental right of this country to protect its borders. It's about this nation saying to the world we are a generous open hearted people, taking more refugees on a per capita basis than any nation except Canada, we have a proud record of welcoming people from 140 different nations. But we will decide who comes to this country and the circumstances in which they come.

We create organizations to serve us, but somehow they also force us to serve them. Sometimes it feels as if our institutions have run out of control, like the machinery of Charlie Chaplin's film Modem Times. Why we should become slaves to our servants... A society of organizations is one in which organizations enter our lives as influential forces in a great many ways — in how we work, what we eat, how we get educated and cured of our illnesses, how we get entertained, and how our ideas are shaped. The ways in which we try to control our organization and our organization in return try to control us become major issues in the lives of all of us.

My whole life I have been waving the names of writers, as if we needed rescue. From these writers, for almost 50 years, I have received narrative, witness, companionship, sanctuary, shock, and steely strangeness; good advice, bad news, deep chords, hurtful discrepancy, and amazing grace. At an average of five books a week, not counting all those sighed at and nibbled on before they go to the Strand, I will read 13,000. Then I'm dead. Thirteen thousand in a lifetime, about as many as there are new ones published every month in this country.
It's not enough, and yet rich to excess. The books we love, love us back. In gratitude, we should promise not to cheat on them — not to pretend we're better than they are; not to use them as target practice, agit-prop, trampolines, photo ops or stalking horses; not to sell out scruple to that scratch-and-sniff info-tainment racket in which we posture in front of experience instead of engaging it, and fidget in our cynical opportunism for an angle, a spin, or a take, instead of consulting compass points of principle, and strike attitudes like matches, to admire our wiseguy profiles in the mirrors of the slicks. We are reading for our lives, not performing like seals for some fresh fish.

Where do people get off saying the Beatles should give $200,000,000 to South America? You know, America has poured billions into places like that. It doesn't mean a damn thing. After they've eaten that meal, then what? It lasts for only a day. After the $200,000,000 is gone, then what? It goes round and round in circles. You can pour money in forever. After Peru, then Harlem, then Britain. There is no one concert. We would have to dedicate the rest of our lives to one world concert tour, and I'm not ready for it. Not in this lifetime, anyway.

All kids draw and write poetry and everything, and some of us last until we're about eighteen, but most drop off at about twelve when some guy comes up and says, "You're no good." That's all we get told all our lives. "You haven't got the ability. You're a cobbler." It happened to all of us, but if somebody had told me all my life, "Yeah, you're a great artist," I would have been a more secure person.

Once a thing's been done it's been done, so while this nostalgia — I mean for the '60s and '70s, you know, looking backwards for inspiration, copying the past — how's that rock 'n' roll? Do something of your own. Start something new, you know? Live your lives now. Know what I mean?

The issue is not that morals be applied to public policy, it's that conservatives bring public policy to spheres of our lives where it should not enter.

In return for the costliness and inconvenience, the squalor and discomfort of our lives, we get to participate in whatever is the latest. We are never left out of anything: we know what's happening, especially since so many of us practice what Paul Valéry called the "delirious professions." As Valéry wrote, "This is the name I give to all those trades whose main tool is one's opinion of oneself, and whose raw material is the opinion others have of you." Although Valéry was writing eighty years ago of Paris, he anticipated the excruciating position of those gay (and straight) New York "creative people" who must be perpetually original in a "population of uniques." The cruel contradiction of such a position is that the creative "live for nothing but to have, and make durable, the illusion of being the only one — for superiority is only a solitude situated at the present limits of a species." The exigencies of the drive to originality can, as Valéry understood, promote a deep uncertainty about one's personal value. If one is a product, is it new enough? Perfect? One of a kind?

Tommy started to play the guitar and sing. He and I had trekked more than once downtown to the Folk Center to hear a barefoot hillbilly woman in a long, faded skirt intone Elizabethan songs and pluck at a dulcimer or to listen, frightened and transported, to a big black Lesbian with a crew cut moan her way through the blues. The People — those brawny, smiling farmers, those plump, wholesome teens bursting out of bib overalls, those toothless ex-cons, those white-eyed dust bowel victims — the People, half-glimpsed in old photos, films and WPA murals, were about to reemerge, we trusted, into history and our lives.

Every aspect of our lives must be subjected to an inventory...of how we are taking responsibility.

To the best of my recollection, I have met Dawkins only once and by chance, when we coincided at some meeting in London. It must have been in late 2001, since conversation at dinner centered around the terrorist attacks of September 11. Most of those at the table were concerned with how the West would respond: would it retaliate, and if so how? Dawkins seemed uninterested. What exercised him was that Tony Blair had invited leaders of the main religions in Britain to Downing Street to discuss the situation—but somehow omitted to ask a leader of atheism (presumably Dawkins himself) to join the gathering. There seemed no question in Dawkins's mind that atheism as he understood it fell into the same category as the world's faiths. In this, Dawkins is surely right. To suppose that science can liberate humankind from ignorance requires considerable credulity. We know how science has been used in the past—not only to alleviate the human lot, but equally to serve tyranny and oppression. The notion that things might be fundamentally different in the future is an act of faith—one as gratuitous as any of the claims of religion, if not more so. Consider Pascal. One of the founders of modern probability theory and the designer of the world's first mass-transit system, he was far too intelligent to imagine that human reason could resolve perennial questions. His celebrated wager has always seemed to me a rather bad bet. Since we cannot know what gods there may be (if any), why stake our lives on pleasing one of them? But Pascal's wager was meant as a pedagogical device rather than a demonstrative argument, and he reached faith himself by way of skeptical doubt. In contrast, Dawkins shows not a trace of skepticism anywhere in his writings. In comparison with Pascal, a man of restless intellectual energy, Dawkins is a monument to unthinking certitude.

The oppressive weight of disaster and tragedy in our lives does not arise from a high percentage of evil among the summed total of all acts, but from the extraordinary power of exceedingly rare incidents of depravity to inflict catastrophic damage, especially in our technological age when airplanes can become powerful bombs. (An even more evil man, armed only with a longbow, could not have wreaked such havoc at the Battle of Agincourt in 1415.)

We owned what we learned back there; the experience and the growth are grafted into our lives

We spend January 1 walking through our lives, room by room, drawing up a list of work to be done, cracks to be patched. Maybe this year, to balance the list, we ought to walk through the rooms of our lives . . ., not looking for flaws, but for potential.

The moral of Katrina is mostly being missed. It is not just a failure of execution (William Kristol), or that bad things just happen (Laura Bush). It was not just indifference by the President, or a lack of accountability, or a failure of federal-state communication, or corrupt appointments in FEMA, or the cutting of budgets for fixing levees, or the inexcusable absence of the National Guard off in Iraq. It was all of these and more, but they are the effects, not the cause. The cause was political through and through — a matter of values and principles. The progressive-liberal values are America's values, and we need to go back to them. The heart of progressive-liberal values is simple: empathy (caring about and for people) and responsibility (acting responsibly on that empathy). These values translate into a simple principle: Use the common wealth for the common good to better all our lives. In short, promoting the common good is the central role of government.

I only know that in our choice of friends and lovers and teachers who will change our lives, we are guided by forces which have nothing to do with the rationalizations we give.

Through it all, I've learned to trust that God does indeed have a plan and purpose for me. Trust doesn't come into play when you can figure everything out; that's mere reason. Trust operates when you can't understand why circumstances or events happen. That's where it takes faith to believe that God knows what is best for our lives.

The distinction between responsible moral agents and beings with diminished or no responsibility is coherent, real, and important. It is coherent, even if in many instances it is hard to apply; it draws an empirically real line, in that we don't all fall on one side; and, most important, the distinction matters: the use we make of it plays a crucial role in the quality and meaning of our lives. [...] We want to hold ourselves and others responsible, but we recognize that our intuitions often support the judgement that a particular individual has "diminished responsibility" because of his or her infirmities, or because of particularly dire circumstances upon upbringing or at the time of action. We also find it plausible to judge that nonhuman animals, infants, and those who are severely handicapped mentally are not responsible at all. But since we are all more or less imperfect, will there be anyone left to be responsible after we have excused all those with good excuses? [...] We must set up some efficiently determinable threshold for legal competence, never for a moment supposing that there couldn't be intuitively persuasive "counterexamples" to whatever line we draw, but declaring in advance that such pleas will not be entertained. [...] The effect of such an institution [...] is to create [...] a class of legally culpable agents whose subsequent liability to punishment maintains the credibility of the sanctions of the laws. The institution, if it is to maintain itself, must provide for the fine tuning of its arbitrary thresholds as new information (or misinformation) emerges that might undercut its credibility. One can speculate that there is an optimal setting of the competence threshold (for any particular combination of social circumstances, degree of public sophistication, and so on) that maximizes the bracing effect of the law. A higher than optimal threshold would encourage a sort of malingering on the part of the defendants, which, if recognized by the populace, would diminish their respect for the law and hence diminish its deterrent effect. And a lower than optimal threshold would yield a diminishing return of deterrence and lead to the punishment of individuals who, in the eyes of society, "really couldn't help it." The public perception of the fairness of the law is a critical factor in its effectiveness.

What [is] the prevailing attitude today among those who call themselves religious but vigorously advocate tolerance? There are three main options, ranging from the disingenuous Machiavellian--1. As a matter of political strategy, the time is not ripe for candid declarations of religious superiority, so we should temporize and let sleeping dogs lie in hopes that those of other faiths can gently be brought around over the centuries.--through truly tolerant Eisenhowerian "Our government makes no sense unless it is founded on a deeply religious belief — and I don't care what it is" --2. It really doesn't matter which religion you swear allegiance to, as long as you have some religion.--to the even milder Moynihanian benign neglect--3. Religion is just too dear to too many to think of discarding, even though it really doesn't do any good and is simply an empty historical legacy we can afford to maintain until it quietly extinguishes itself sometime in the distant and unforeseeable future.It it no use asking people which they choose, since both extremes are so undiplomatic we can predict in advance that most people will go for some version of ecumenical tolerance whether they believe it or not. ...We've got ourselves caught in a hypocrisy trap, and there is no clear path out. Are we like families in which the adults go through all the motions of believing in Santa Claus for the sake of the kids, and the kids all pretend still to believe in Santa Claus so as not to spoil the adults' fun? If only our current predicament were as innocuous and even comical as that! In the adult world of religion, people are dying and killing, with the moderates cowed into silence by the intransigence of the radicals in their own faiths, and many afraid to acknowledge what they actually believe for fear of breaking Granny's heart, or offending their neighbors to the point of getting run out of town, or worse.If this is the precious meaning our lives are vouchsafed thanks to our allegiance to one religion or another, it is not such a bargain, in my opinion. Is this the best we can do? Is it not tragic that so many people around the world find themselves enlisted against their will in a conspiracy of silence, either because they secretly believe that most of the world's population is wasting their lives in delusion (but they are too tenderhearted — or devious — to say so), or because they secretly believe that their own tradition is just such a delusion (but they fear for their own safety if they admit it)?

Here is how [life] happens. We find something we want to do, if we are lucky, or something we need to do, if we are like most people. We use it as a way to obtain food, shelter, clothing, mates, comfort, a first folio of Shakespeare, model airplanes, American Girl dolls, a handful of rice, sex, solitude, a trip to Venice, Nikes, drinking water, plastic surgery, child care, dogs, medicine, education, cars, spiritual solace -- whatever we think we need. To do this, we enact the role we call "me," trying to brand ourselves as a person who can and should obtain these things. In the process, we place the people in our lives into compartments and define how they should behave to our advantage. Because we cannot force them to follow our desires, we deal with projections of them created in our minds. But they will be contrary and have wills of their own. Eventually new projections of us are dealing with new projections of them. Sometimes versions of ourselves disagree. We succumb to temptation — but, oh, father, what else was I gonna do? I feel like hell. I repent. I'll do it again... This has not been a conventional review. There is no need to name the characters, name the actors, assign adjectives to their acting. Look at who is in this cast. You know what I think of them. This film must not have seemed strange to them. It's what they do all day, especially waiting around for the director to make up his mind.

I am an Egyptian Muslim, educated in Cairo and New York, and now living in Vienna. My wife and I have spent half our lives in the North, half in the South. And we have experienced first hand the unique nature of the human family and the common values we all share.
Shakespeare speaks of every single member of that family in The Merchant of Venice, when he asks: "If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die? And if you wrong us, shall we not revenge?"
And lest we forget:
There is no religion that was founded on intolerance — and no religion that does not value the sanctity of human life.
Judaism asks that we value the beauty and joy of human existence.
Christianity says we should treat our neighbours as we would be treated.
Islam declares that killing one person unjustly is the same as killing all of humanity.
Hinduism recognizes the entire universe as one family.
Buddhism calls on us to cherish the oneness of all creation.
Some would say that it is too idealistic to believe in a society based on tolerance and the sanctity of human life, where borders, nationalities and ideologies are of marginal importance. To those I say, this is not idealism, but rather realism, because history has taught us that war rarely resolves our differences. Force does not heal old wounds; it opens new ones.

These ideas are present in all sorts of unrelated cultures -- the Easter Islands, Celtic mythology, Plato's Symposium with its notion that we are all originally hermaphrodite. We became too arrogant and so the gods split us down the middle, forcing us to spend our lives chasing our other half. If we start being arrogant all over again, God will come down and split each half in half, and it will take four people to assemble a fifth, making our lives peculiarly, desperately difficult.

In order not to be misunderstood, I want it perfectly clear that I believe it is incumbent on us to conduct our lives in a way that takes into account all the consequences of our actions, including the consequences to other people, and the consequences to the environment.

I want to make it perfectly clear that I believe it is incumbent on us to conduct our lives in a way that takes into account all the consequences of our actions, including the consequences to other people, and the consequences to the environment. I believe it is essential to act in ways that are sympathetic to the environment, now and in the future. I believe that the world has genuine problems and I believe they must be addressed effectively. But I also think that deciding what constitutes responsible action is immensely difficult, and I believe the consequences of our actions are often difficult to know in advance.

The Lords. Events take place beyond our knowledge or control. Our lives are lived for us. We can only try to enslave others. But gradually, special perceptions are being developed. The idea of the "Lords" is beginning to form in some minds. We should enlist them into bands of perceivers to tour the labyrinth during their mysterious nocturnal appearances. The Lords have secret entrances and they know disguises. But they give themselves away in minor ways. Too much glint of light in the eye. A wrong gesture. Too long and curious a glance.

O great creator of being
grant us one more hour to
perform our art
and perfect our lives

The moths & atheists are doubly divine
& dying
We live, we die
and death not ends it

True personalization is now upon us. It's not just a matter of selecting relish over mustard once. The post-information age is about acquaintance over time: machines' understanding individuals with the same degree of subtlety (or more than) we can expect from other human beings, including idiosyncrasies (like always wearing a blue-striped shirt) and totally random events, good and bad, in the unfolding narrative of our lives.

"The Happiest Days of Our Lives" on The Wall (Pink Floyd, 1979) "We don't need no education We don't need no thought control No dark sarcasm in the classroom Teachers leave them kids alone Hey! Teacher! Leave them Kids alone!"

I'm such a negative person, and always have been. Was I born that way? I don't know. I am constantly disgusted by reality, horrified and afraid. I cling desperately to the few things that give me some solace, that make me feel good. I hate most of humanity. Though I might be very fond of particular individuals, humanity in general fills me with contempt and despair. I hate most of what passes for civilization. I hate the modern world. For one thing there are just too goddamn many people. I hate the hordes, the crowds in their vast cities, with all their hateful vehicles, their noise, their constant meaningless comings and goings. I hate cars. I hate modern architecture. Every building built after 1955 should be torn down! I despise modern popular music. Words cannot express how much it gets on my nerves—the false, pretentious, smug assertiveness of it. I hate business, having to deal with money. Money is one of the most hateful inventions of the human race. I hate the commodity culture, in which everything is bought and sold. No stone is left unturned. I hate the mass media, and how passively people suck it up. … I hate having to eat, shit, maintain the body—I hate my body. … Nature is horrible. It's not cute and lovable. It's kill or be killed. … How I hate the courting ritual! I was always repelled by my own sex drive, which in my youth, never left me alone. … I hate the way the human psyche works, the way we are traumatized and stupidly imprinted in early childhood and have to spend the rest of our lives trying to overcome these infantile mental fixations. And we never fully succeed in this endeavor. I hate organized religions. I hate governments. It's all a lot of power games played out by ambition-driven people, and foisted on the weak, the poor, and on children. Most humans are bullies. Adults pick on children. Older children pick on younger children. Men bully women. The rich bully the poor. People love to dominate. I hate the way humans worship power—one of the most disgusting of all human traits. I hate the human tendency toward revenge and vindictiveness. I hate the way humans are constantly trying to trick and deceive one another, to swindle, cheat, and take unfair advantage of the innocent, the naïve and the ignorant. I hate all the vacuous, false, banal conversation that goes on among people. Sometimes I feel suffocated. I want to flee from it. For me, to be human is, for the most part, to hate what I am. When I suddenly realize that I am one of them, I want to scream in horror.

[On the victims of the hurricane Katrina] "Here in Idaho, we couldn't understand how people could sit around on the kerbs waiting for the federal government to come and do something. We had a dam break in 1976, but we didn't whine about it. We got out our backhoes and we rebuilt the roads and replanted the fields and got on with our lives. That's the culture here. Not waiting for the federal government to bring you drinking water. In Idaho there would have been entrepreneurs selling the drinking water."

There was some sort of problem about continuing with Edie at Vogue. Perhaps the magazine's policy became involved. The whole thing kind of collapsed. It was never pursued again. We lost a moment when we could have captured it . . . which was sad. She disappeared from our lives. Edie's timing was a fraction off. She almost did become a part of the family at Vogue. If that had happened, she would have had tremendous protection. But she was identified in the gossip columns with the drug scene, and back then there was a certain apprehension about being involved in that scene people were really terrified by it.

We are, each one of us, ordained to live out our lives in the context of ultimate questions, such as:
Why is there anything at all, rather than nothing?
Where did the laws of physics come from?
Why does the universe seem so strange?
My response to such questions has been to articulate a covenant with Mystery. Others, of course, prefer to respond with answers, answers that often include a concept of god. These answers are by definition beliefs since they can neither be proven nor refuted. They may be gleaned from existing faith traditions or from personal search. God may be apprehended as a remote Author without present-day agency, or as an interested Presence with whom one can form a relationship, or as pantheistic — Inherent in All Things.
The opportunity to develop personal beliefs in response to questions of ultimacy, including the active decision to hold no Beliefs at all, is central to the human experience. The important part, I believe, is that the questions be openly encountered. To take the universe on — to ask Why Are Things As They Are? — is to generate the foundation for everything else.

Humans need stories — grand compelling stories — that help to orient us in our lives in the cosmos. The Epic of Evolution is such a story, beautifully suited to anchor our search for planetary consensus, telling us of our nature, our place, our context. Moreover, responses to this story — what we are calling religious naturalism — can yield deep and abiding spiritual experiences. And then, after that, we need other stories as well, human-centered stories, a mythos that embodies our ideals and our passions. This mythos comes to us, often in experiences called revelation, from the sages and the artists of past and present times.

We can either passively continue on the road to utter domestication and destruction or turn in the direction of joyful upheaval, passionate and feral embrace of wildness and life that aims at dancing on the ruins of clocks, computers and that failure of imagination and will called work. Can we justify our lives by anything less than such a politics of rage and dreams?

(The bill) is emblematic of the attempt by the majority party to control every aspect of our lives.

We are confused and bemused, and think that it’s a momentary delusion that will soon dissipate, leaving our lives to continue as they were.

When you and I were born, only one thing was certain about the rest of our lives: that you and I would someday die. Just as a trillion, trillion, trillion (1036) microorganisms, animals and plants have died before us. ...A God who slaughters is no God at all. Or if he is... He is a God who must be stopped.

The attacks of September 11 were intended to break our spirit, instead we have emerged stronger and more unified. We feel renewed devotion to the principles of political, economic and religious freedom, the rule of law and respect for human life. We are more determined than every to live our lives in freedom

Several days later, I tell a neighbor, a man I know well, that my mother died and that the floor lamp in my bedroom came on during the night. My neighbor is sincerely sorry to hear of my mother’s death; he supposes there must have been some kind of surge in the electrical grid. Our lives are so similar, my friends’ and mine. The difference between us briefly flares—like the lamp in my bedroom—only when I publish a religious opinion.

When we look back at our experience, we can see so clearly its ephemeral, dreamlike nature. Yet when we look ahead, when we look to the future, somehow (and this is the great enchantment) we get dazzled by all the possibilities that are there waiting for us as if the next event in our lives, the next sitaution, the next project, the next reationship, the next meal, even on meditation the next breath ... we live our lives in anticipation of the next hit of experience as if the one that's coming will finally do it for us. What's so strange is that nothing up 'til now has brought that sense of real completion or fulfillment. So why are we so seduced into thinking that the next one will? This is a very strange phenomena.

On Monday night, Feb. 27, former Maine Gov. Angus King was sitting in his Brunswick home talking with his wife, Mary Herman, about the trips they would take in their new RV.
On Tuesday night, they were discussing whether he should run for the U.S. Senate.
It was just that quickly that his world shifted into high gear, after Maine Sen. Olympia Snowe announced Feb. 28 that she would not run for re-election.
"I really agonized over it. It was a huge personal decision and it completely changes our lives," said the former two-term independent governor. "But I've been handed a truly unique opportunity, and if I didn't take it, I think I would have regretted it."
That unique opportunity, he said, is to shake things up as a centrist independent in Congress, an institution he called broken.

Sometimes we do not really become adults until we suffer a good whacking loss, and our lives in a sense catch up with us and wash over us like a wave and everything goes.

Wyrd is the unfolding of our personal destiny. It has sometimes been translated into modern English as "fate." But it is much deeper than that. It does not see our lives as "pre-determined." Rather, it is an all-encompassing view which connects us to all things, thoughts, emotions, events in the cosmos as if through the threads of an enormous, invisible but dynamic web. Today, scientists know intellectually that all things are interconnected. But the power of Wyrd is to realise this in our inner being, and to know how to use it to manifest our personal destiny. Today, through a deep connection with wyrd, we are inspired to see our lives in a new and empowering way. '''It restores our experience of the healing power of love, nature and creativity. It is about letting into our lives the guidance of an extended universe of spirit. It brings ancient wisdom together with modern science in the service of enhancing our lives, and the integrity of our human presence on the planet.

All our lives are locked together in the shimmering world of wyrd in which all things are enmeshed and connected to one another by the threads of wyrd. … The wyrd sisters spin the web of wyrd and weave the loom of life, they do not thereby determine it … the wyrd sisters simply express the will of wyrd. And so do we. We cannot control our lives, because we too are inseparable aspects of wyrd and express its will. But this is not the same as saying our life is determined. Rather, it is saying we live like an ocean voyager, trimming our sails to the winds and tides of wyrd as we skim across the waters of life. And cresting the waves of wyrd is something that happens at every instant. The pattern of life is not woven ahead of time, like cloth to be worn later as a tunic. Rather, life is woven at the very instant you live it.

Nothing could have been greater than the pride of serving this city. I do not believe — I am sure I speak for my colleagues on all sides — nothing else that happens to us in our lives will be as rewarding and fulfilling as the years that we have spent in this building.

Americans are called to enact this promise in our lives and in our laws. And though our nation has sometimes halted, and sometimes delayed, we must follow no other course.

We are not this story's author, who fills time and eternity with His purpose. Yet His purpose is achieved in our duty, and our duty is fulfilled in service to one another. Never tiring, never yielding, never finishing, we renew that purpose today; to make our country more just and generous; to affirm the dignity of our lives and every life. This work continues. This story goes on. And an Angel still rides in the whirlwind and directs this storm.

If the Middle East remains a place where freedom does not flourish, it will remain a place of stagnation and anger and violence for export. And as we saw in the ruins of two towers, no distance on the map will protect our lives and way of life. If the greater Middle East joins the democratic revolution that has reached much of the world, the lives of millions in that region will be bettered, and a trend of conflict and fear will be ended at its source.

Fellow citizens, we have been called to leadership in a period of consequence. We have entered a great ideological conflict we did nothing to invite. We see great changes in science and commerce that will influence all our lives. And sometimes it can seem that history is turning in a wide arc, toward an unknown shore. Yet the destination of history is determined by human action, and every great movement of history comes to a point of choosing.

Laura and I have come to Blacksburg today with hearts full of sorrow. This is a day of mourning for the Virginia Tech community -- and it is a day of sadness for our entire nation. We've come to express our sympathy. In this time of anguish, I hope you know that people all over this country are thinking about you, and asking God to provide comfort for all who have been affected.Yesterday began like any other day. Students woke up, and they grabbed their backpacks and they headed for class. And soon the day took a dark turn, with students and faculty barricading themselves in classrooms and dormitories -- confused, terrified, and deeply worried. By the end of the morning, it was the worst day of violence on a college campus in American history -- and for many of you here today, it was the worst day of your lives.It's impossible to make sense of such violence and suffering. Those whose lives were taken did nothing to deserve their fate. They were simply in the wrong place at the wrong time. Now they're gone -- and they leave behind grieving families, and grieving classmates, and a grieving nation.

Yesterday began like any other day. Students woke up, and they grabbed their backpacks and they headed for class. And soon the day took a dark turn, with students and faculty barricading themselves in classrooms and dormitories -- confused, terrified, and deeply worried. By the end of the morning, it was the worst day of violence on a college campus in American history -- and for many of you here today, it was the worst day of your lives.

Mark mentioned the vector of virtual reality, nanotechnology, global communications — it's clear that we're moving toward, if not the Eschaton itself, then some kind of historical echo of it, in simulation, that, for all practical purposes, will be the same thing, as far as the impact it has on our lives.
For example, you could doubt my much-vaunted prediction that the world will become unrecognizable by 2012; but do you doubt for a moment that by 2012, every major religion on Earth will have vast simulations of its eschatological vision for you to wander in and try out– so that you can look in on Nirvana.com, or lope over to the Celestial City, or look in on Sufi paradise? I mean, religious ontologies will be marketed like beers! And will be made as realistic and compelling as possible!
Well then, who is to say what is real and what is not? "Real" is a distinction of a naïve mind, I think. We're getting beyond that. I mean, naïve empiricism worked well enough, until the discoveries of quantum physics seventy or eighty years ago revealed the hideous secret that the bedrock of reality is a funhouse basement!

In order to take control of our lives and accomplish something of lasting value, sooner or later we need to Believe. We don't need to shift our responsibilities onto the shoulders of some deified Spiritual Superman, or sit around and wait for Fate to come knocking at the door. We simply need to believe in the power that's within us, and use it. When we do that, and stop imitating others and competing against them, things begin to work for us.

The fact that we are all trained to be mothers from infancy on means that we are all trained to devote our lives to men, whether they are our sons or not; that we are all trained to force other women to exemplify the lack of qualities which characterizes the cultural construct of femininity.

"When I go around in America and I see the bulk of the white people, they do not feel oppressed; they feel powerless... We see the physical genocide that they are attempting to inflict upon our lives, and we understand the psychological genocide that they have already inflicted upon their own people...

“Sisters,” she began, “let me tell you what is happening, and who it is that we must fight. It is the Magisterium, the Church. For all its history—and that’s not long by our lives, but it’s many, many of theirs—it’s tried to suppress and control every natural impulse. And when it can’t control them, it cuts them out. Some of you have seen what they did at Bolvangar. And that was horrible, but it is not the only such place, not the only such practice. Sisters, you know only the north; I have traveled in the south lands. There are churches there, believe me, that cut their children too, as the people of Bolvangar did—not in the same way, but just as horribly. They cut their sexual organs, yes, both boys and girls; they cut them with knives so that they shan’t feel. That is what the Church does, and every church is the same: control, obliterate, destroy every good feeling. So if a war comes, and the Church is on one side of it, we must be on the other, no matter what strange allies we find ourselves bound to.

I went down to Captain Tony's to get out of the heat When I heard a voice call out to me, "Son, come have a seat." I had to search my memory as I looked into those eyes; Our lives change like the weather but a legend never dies

If one thinks that ideological conceptions are an important feature of modern societies, and that the analysis of ideologies will therefore have to be an integral component of any contemporary political philosophy, Rawls’s view is seriously deficient, because it does not thematise power. The idea that seems to be presupposed by the doctrine of the veil of ignorance—namely, that one can in some way get a better grasp or understanding of the power relations in society and how they work by covering them up, ignoring them, or simply wishing them away—seems very naïve. To the extent, then, to which Rawls draws attention away from the phenomenon of power and the way in which it influences our lives and the way we see the world, his theory is itself ideological. To think that an appropriate point of departure for understanding the political world is our intuitions of what is “just,” without reflecting on where those intuitions come from, how they are maintained, and what interests they might serve, seems to exclude from the beginning the very possibility that these intuitions might themselves be “ideological.”

It's depressing to realize how few of the teams in our lives use their human capital and opportunities well, when it comes to sustaining performance, innovating, or adapting. That's true whether we're talking about families, sports, projects, management, or research.

The people who believe that, as a result of industrial development, life is about to become a hell, or may be one already, are guilty, at least, of sloppy pronouncements. On page 8 of Earth in the Balance, Al Gore claims that his study of the arms race gave him "a deeper appreciation for the most horrifying fact in all our lives: civilization is now capable of destroying itself." In the first place, the most horrifying fact in many of our lives is that our ex-spouse has gotten ahold of our ATM card. And civilization has always been able to destroy itself. The Greeks of ancient Athens, who had a civilization remarkable for lack of technological progress during its period of greatest knowledge and power, managed to destroy them fine.

In my memoir, I wanted to introduce American women to Iranian women and our lives. I'm not from the highest echelons of society, nor the lowest. I'm a women who is a lawyer, who is a professor at a university, who won the Nobel Peace Prize. At the same time, I cook. And even when I'm about to go to prison, one of the first things I do is to make enough food and put it in the fridge for my family.

The fundamentalist seeks to bring down a great deal more than buildings. Such people are against, to offer just a brief list, freedom of speech, a multi-party political system, universal adult suffrage, accountable government, Jews, homosexuals, women's rights, pluralism, secularism, short skits, dancing, beardlessness, evolution theory, sex. There are tyrants, not Muslims. United Nations Secretary-General Kofi Annan has said that we should now define ourselves not only by what we are for but by what we are against. I would reverse that proposition, because in the present instance what we are against is a no brainer. Suicidist assassins ram wide-bodied aircraft into the World Trade Center and Pentagon and kill thousands of people: um, I'm against that. But what are we for? What will we risk our lives to defend? Can we unanimously concur that all the items in the preceding list — yes, even the short skirts and the dancing — are worth dying for? The fundamentalist believes that we believe in nothing. In his world-view, he has his absolute certainties, while we are sunk in sybaritic indulgences. To prove him wrong, we must first know that he is wrong. We must agree on what matters: kissing in public places, bacon sandwiches, disagreement, cutting-edge fashion, literature, generosity, water, a more equitable distribution of the world's resources, movies, music, freedom of thought, beauty, love. These will be our weapons. Not by making war but by the unafraid way we choose to live shall we defeat them. How to defeat terrorism? Don't be terrorized. Don't let fear rule your life. Even if you are scared.

"Our lives teach us who we are." I have learned the hard way that when you permit anyone else's description of reality to supplant your own — and such descriptions have been raining down on me, from security advisers, governments, journalists, Archbishops, friends, enemies, mullahs — then you might as well be dead. Obviously, a rigid, blinkered, absolutist world view is the easiest to keep hold of, whereas the fluid, uncertain, metamorphic picture I've always carried about is rather more vulnerable. Yet I must cling with all my might to … my own soul; must hold on to its mischievous, iconoclastic, out-of-step clown-instincts, no matter how great the storm. And if that plunges me into contradiction and paradox, so be it; I've lived in that messy ocean all my life. I've fished in it for my art. This turbulent sea was the sea outside my bedroom window in Bombay. It is the sea by which I was born, and which I carry within me wherever I go.
"Free speech is a non-starter," says one of my Islamic extremist opponents. No, sir, it is not. Free speech is the whole thing, the whole ball game. Free speech is life itself.

There isn't any division of time to express the marrow of our lives, the time between the explosion of lead from the muzzle and the meat impact, between the impact and the darkness. There's only barren instant replay that shows nothing new. I shot her; she fell; and there was an indescribable moment of silence, an infinite duration of time, and we all stepped back, watching the ball go around and around, ticking, bouncing, lighting for an instant, going on, heads and tails, red and black, odd and even...I think that moment ended. I really do. But sometimes, in the dark, I think that hideous random moment is still going on, that the wheel is even yet in spin, and I dreamed all the rest. What must it be like for a suicide coming down from a high ledge? I'm sure it must be a very sane feeling. That's probably why they scream all the way down.

Our tools keep getting better, and as a result of that, our lives keep getting better.

We know that this election is about the kind of America we will live in and the kind of America we will leave to future generations. When it comes to the character of America, President Obama and I have very different visions. Government is at the center of his vision. It dispenses the benefits, borrows what it cannot take, and consumes a greater and greater share of the economy. With Obamacare fully installed, government will come to control half the economy, and we will have effectively ceased to be a free enterprise society. This President is putting us on a path where our lives will be ruled by bureaucrats and boards, commissions and czars. He's asking us to accept that Washington knows best – and can provide all.

At a certain point in our lives, we lose control of what's happening to us, and our lives become controlled by fate. That's the world's greatest lie.

A brush with death always helps us to live our lives better.

Whenever I refused to follow my fate, something very hard to bear would happen in my life. Tragedy always brings about radical change in our lives, a change that is associated with the same principle: loss. When faced by any loss, there’s no point in trying to recover what has been; it’s best to take advantage of the large space that opens up before us and fill it with something new.

Never. We never lose our loved ones. They accompany us; they don’t disappear from our lives. We are merely in different rooms. For example, I can’t see who is in the next carriage, but it contains people traveling in the same time as me, as you, as everyone. The fact that we can’t speak to them or know what’s going on in that other carriage is completely irrelevant. They are there. So what we call ‘life’ is a train with many carriages. Sometimes we’re in one, sometimes we’re in another, and sometimes we cross between them, when we dream or allow ourselves to be swept away by the extraordinary.

Here's what I believe a soul is — at least this, I believe it's at least this. I believe that every kindness that we create in our lives, if it came because we were affected by a person we loved and lost, that person lives through that kindness. That's what a soul is.

'They can ta'k our lives but they can never ta'k our freedom!' Now there's a battle cry not designed by a clear thinker...

Life is a creative endeavor. It is active, not passive. We are the yeast that leavens our lives into rich, fully baked loaves. When we experience our lives as flat and lackluster, it is our consciousness that is at fault. We hold the inner key that turns our lives from thankless to fruitful. That key is "Blessing."

Thirty years ago, we all focused intently on this city as the trauma of Dr. King's death first exploded, then sank into our lives. For so many of us who were trying hard to do what we thought was required of us in the process of integrating this society, the rush of hopelessness and isolation was immediate and overwhelming. It seemed that the whole world had gone mad.

But three decades have evaporated in our lives, too quickly and without sufficient residual evidence of their importance. But much has changed since then. The hope that there would be expeditious resolutions to our myriad problems has long since evaporated with those years. Many who debated and hoped then, now do neither. There now seems to be a broad acceptance of the racial divide as a permanent state. While we once celebrated those things that we had in common with our fellow citizens who did not share our race, so many now are triumphal about our differences, finding little, if anything, in common. Indeed, some go so far as to all but define each of us by our race and establish the range of our thinking and our opinions, if not our deeds by our color.

People come into our lives and then they go out again. The entropy law, as applied to human relations. Sometimes in their passing, though, they register an unimagined and far-reaching influence, as I suspect Hughes Rudd did upon me. There is no scientific way to discern such effects, but memory believes before knowing remembers. And the past lives coiled within the present, beyond sight, beyond revocation, lifting us up or weighing us down, sealed away--almost completely--behind walls of pearl.

But we make such mistakes all the time, all through our lives. Wisdom, I suppose, is seeing this and acting upon it before it is too late. But it is often too late, isn’t it? – and those things that we should have said are unsaid, and remain unsaid for ever.

I'm a very difficult person. My wife's a very difficult person. Living together is difficult but all marriages are the same - desperately difficult. … I can't imagine letting a marriage go unless it's intolerable. Every time you get through a difficulty, the bond is stronger. If you're lucky enough to get to a stage where you have been together a long time, your lives are so intertwined. I think being polite and kind to each other is terribly important. That, more than anything, can go a huge way in relationships.

Our lives are more like fragmentary dreams than the enactments of conscious selves. We control very little of what we most care about; many of our most fateful decisions are made unbeknownst to ourselves. Yet we insist that mankind can achieve what we cannot: conscious mastery of its existence. This is the creed of those who have given up an irrational belief in God for an irrational faith in mankind.

Most wars are fought for greed, but we are luckier here—we fight for our lives and the lives of the people we love.

All things in the world are created for man, yet all have two purposes. The waters run that we might drink of them, but they are also symbols of the futility of man. They reflect our lives in rushing beauty, birthed in the purity of the mountains. As babes they babble and run, gushing and growing as they mature into strong young rivers. Then they widen and slow until at least they meander, like old men, to join with the sea.

I couldn’t describe Protima Bedi better. As a mother she was phenomenal. She brought joy into our lives with her constant need to be different and creative. She was determined never to lead an ordinary life.

I don't think it's healthy for people to want there to be a permanent, unalterable, irremovable authority over them. I don't like the idea of a father who never goes away, the idea of a king who cannot be deposed, the idea of a judge who doesn't allow a lawyer or a jury or an appeal. This is an appeal to absolutism. It's the part of ourselves that's not so nice; that wants security, that wants certainty, that wants to be taken care of. For hundreds and hundreds of years, the human struggle for freedom was against the worst kind of dictatorship of all: the theocracy, the one that claims it has God on its side. I believe that totalitarian temptation has to be resisted. What I'm inviting you to do is to consider emancipating yourselves from the idea that you, selfishly, are the sole object of all the wonders of the cosmos and of nature - because that's not a humble idea at all, it's a very arrogant one and there's no evidence for it. And then, again, the second emancipation - to think of yourselves as free citizens who are not enthralled to any supernatural-eternal authority; which you will always find is interpreted for you by other mammals who claim to have access to this authority - that gives them special power over you. Don't allow yourselves to have your lives run like that.

Many stupid people refuse to believe in a supreme power. I felt like that once but then I had a moment of revelation when I realised that everyone was talking nonsense and that there was an all-powerful benign intelligence that controlled our destinies. The ignorant and uneducated blamed Him for allowing wars in which thousands died or floods in which people's homes were swept away while He merely looked on. "Why does He allow evil to happen?" they asked, as if this was a sensible question. But it isn't. The fact remains that George Bush does exist. Although He moves in mysterious ways and His sayings are sometimes difficult to comprehend, if we have faith in George Bush all will be revealed and our lives will be transformed. We could not wish for more.

But who can say what's best? That's why you need to grab whatever chance you have of happiness where you find it, and not worry about other people too much. My experience tells me that we get no more than two or three such chances in a life time, and if we let them go, we regret it for the rest of our lives.

I'm young enough to still see the passionate boy I used to be. But I'm old enough to say I got a good look at the other side. I know we got to work real hard, maybe even for the rest of our lives. But right now I just want to take what I can Get tonight.While the night is still young, I want to keep making love to you, While the night is still young.

I think many of us go through our life not fully having permission to be who we are and what we're going to become. Most of us are often looking for approval. We hate it when we're not approved of. It's that approval that has us in our minds worrying about what we're doing as we're doing it, trying to figure out whether or not it's appropriate or will be accepted. We walk through our lives like we're on our first date. Trying to see if we're appropriate and trying not to step on other peoples' toes . . . you know, cautiously, prophylactically, for fear of not being approved of. In this work, there's only approval.

Let's look at ten small places in our lives where we are trying to do the impossible and where, as a result of our misunderstanding, we are still sowing and reaping the harvest of frustration and headache: 1. It is impossible to make others see where they have made a mistake. 2. It is impossible to be carried to a secure and peaceful harbor on a ship crafted by anxiety or fueled by fearful feelings. 3. It is impossible to gain real happiness at the expense of someone else's pain. 4. It is impossible to genuinely elevate yourself by pushing another person lower. 5. It is impossible to take advantage of others without living in secret fear of them. 6. It is impossible to realize the fulfillment of the Divine as long as we remain filled with ourselves. 7. It is impossible to rise above any fear or worry whose root we have not found, uncovered, and removed from our own present misunderstanding. 8. It is impossible to receive forgiveness in life without having learned what it means to freely forgive. 9. It is impossible to wish another person any kind of ill, for any reason, and not be made sick ourselves. 10. It is impossible to resist or hate any condition in life and learn from it at the same time.

Yes, secularism does propose a physical and purposeless universe, and many (but not all) of us accept the notion that our sense of self is a neuronal illusion. But although the universe is purposeless, our lives aren’t. This conflation of a purposeless universe (i.e., one not created for a specific reason) with purposeless human lives is a trick that the faithful use to make atheism seem nihilistic and dark. But we make our own purposes, and they’re real. Right now my purpose is to write this piece, and then I’ll work on a book, and later I’ll have dinner with a friend. Soon I’ll go to Poland to visit more friends. Maybe later I’ll read a nice book and learn something. Those are real purposes, not illusory purposes to which Douthat wants us to devote our only life.

Two hearts, Two hearts that beat as one Our lives have just begun.

Bill Manders: I, too, am pro life but I'm also pro choice, do you understand what I say when I mean that. Sharron Angle: I'm pro responsible choice. There is choice to abstain, choice to do contraception. There are all kinds of good choices. Bill Manders: Is there any reason at all for an abortion? Sharron Angle: Not in my book. Bill Manders: So, in other words, rape and incest would not be something? Sharron Angle: You know, I'm a Christian, and I believe that God has a plan and a purpose for each one of our lives and that he can intercede in all kinds of situations and we need to have a little faith in many things.

In order to receive forgiveness, we need to place our trust in Christ as our Savior and the Lord of our lives. But if we reject Christ, then we reject God's mercy and fall back on His justice. And you know where you stand there. If we reject Jesus’ offer of forgiveness, then there is simply is no one else to pay the penalty for your sin – except yourself.

Your record raises troubling questions about whether you appreciate the checks and balances in our Constitution -- the careful efforts of our Founding Fathers to protect us from a government or a president determined to seize too much power over our lives.

It's dangerous & humiliating. The whalers killed whales while green peace watched. Now, you don't walk by a child that is being abused, you don't walk by a kitten that is being kicked to death and do nothing. So I find it abhorrent to sit there and watch a whale being slaughtered and do nothing but "bear witness" as they call it. I think it was best illustrated a few years ago, the contradictions that we have, when a ranger in Zimbabwe shot and killed a poacher that was about to kill a black rhinoceros and uh human rights groups around the world said "how dare you? Take a human life to protect an animal". I think the rangers' answer to that really illustrated a hypocrisy. He said "Ya know, if I lived in, If I was a police officer in Herrari and a man ran out of Bark Place Bank with a bag of money and I shot him in the head in front of everybody and killed him, you'd pin a medal on me and call me a national hero. Why is that bag of paper more valued than the future heritage of this nation?" This is our values. WE fight, WE kill, WE risk our lives for things we believe in... Imagine going into Mecca, walk up to the black stone and spit on it. See how far you get. You’re not going to get very far. You’re going to be torn to pieces. Walk into Jerusalem, walk up to that wailing wall with a pick axe, start whacking away. See how far you’re going to get, somebody is going to put a bullet in your back. And everybody will say you deserved it. Walk into the Vatican with a hammer, start smashing a few statues. See how far you’re going to get. Not very far. But each and every day, ya know, people go into the most beautiful, most profoundly sacred cathedrals of this planet, the rainforests of the Amazonia, the redwood forests of California, the rainforests of Indonesia, and totally desecrate & destroy these cathedrals with bulldozers, chainsaws and how do we respond to that? Oh, we write a few letters and protest; we dress up in animal costumes with picket signs and jump up and down; but if the rainforests of Amazonia and redwoods of California, were as, or had as much value to us as a chunk of old meteorite in Mecca, a decrepit old wall in Jerusalem or a piece of old marble in the Vatican, we would literally rip those pieces limb from limb for the act of blasphemy that we’re committing but we won’t do that because nature is an abstraction, wilderness is an abstraction. It has no value in our anthropocentric world where the only thing we value is that which is created by humans.

It is important to focus more on what we need than on what we want, because much of what we want unnecessarily complicates our lives. The answer is to approach the Divinity in the mood of. "Thy will be done. Use me for Your purposes." Even higher than that sentiment is to request that God remove our free will so that we cannot even exercise it. We are then fully available for the Lord's service.

We must allow every day of our lives to represent healthy closure now! When we live for love, this is most natural because all of our associations will be quality associations in which we share our compassion, determination, and realizations, and receive the same from others. This is the technology of how to celebrate life now and live with proper preparation and detachment, so that we will master the science of dying before dying so as to connect with the should and its home-the spiritual world. After all, death is to remove all that is false and secondary. I am that lowly beggar who is desperately trying to die before dying.

It’s about saying, ‘Hi Olivia. How’s Beatrice doing?’ It’s about remembering each other and our loves and our lives together. Over the next few years, we won’t not be able to say, ‘Hi Jack. How’s Olivia doing?’ But you can say, ‘Hi Jack. How are we doing?’

We all choose our own teachers, don't we? I wonder if our choice of teacher shows anything about what our lives will be.

We don't admit it to ourselves, not until the very moment of death, but in that moment, we see all life before us and we understand how we chose, every day of our lives, the manner of our death.

Sometimes it felt to him as though he’s spent most of his life traveling, and never quite got to anywhere that mattered. Then again, that might be as good a description of what life was supposed to be as anyone ever thought of. The only real destination was death, and our lives consisted of finding the most circuitous and pleasant path to get there.

Robin Williams was an airman, a doctor, a genie, a nanny, a president, a professor, a bangarang Peter Pan, and everything in between. But he was one of a kind. He arrived in our lives as an alien – but he ended up touching every element of the human spirit. He made us laugh. He made us cry. He gave his immeasurable talent freely and generously to those who needed it most – from our troops stationed abroad to the marginalized on our own streets. The Obama family offers our condolences to Robin’s family, his friends, and everyone who found their voice and their verse thanks to Robin Williams.

The hardest theme in science fiction is that of the alien. The simplest solution of all is in fact quite profound—that the real difficulty lies not in understanding what is alien, but in understanding what is self. We are all aliens to each other, all different and divided. We are even aliens to ourselves at different stages of our lives. Do any of us remember precisely what it was like to be a baby?

Above all, I want to thank Sarah for her unwavering support as well as her love, and for her own service to our country. I thank my sons John and Fraser for the love and joy they bring to our lives. And as I leave the second most important job I could ever hold, I cherish even more the first – as a husband and father. Thank you and goodbye.

I don't believe we need the government's help as much as some think we do. That belief sets me apart from the Democrats, since their way of dealing with everything is to tax and spend. I also believe that government has no business telling us how we should live our lives. I think our lifestyle choices should be left up to us. What we do in our private lives is none of the government's business. That position rules out the Republican Party for me. As the cliché says, "I don't want Democrats in the boardroom and I don't want Republicans in the bedroom."

The Goddess religion asserts that the earth is alive, and that everything on the earth is part of a living being. We believe that you can celebrate life in many different images and forms, that life moves in cycles of birth and growth and death and rebirth, and that the same spirit moves through nature, through the cycles of the seasons, through the birth and growth and death of plants and animals, and through our lives as human beings. There is a multiplicity of images that you can draw upon for understanding and power, but the reason we focus on the goddess is partly to counterbalance the 5,000 years worth of focus on male holy images, and partly to affirm that bringing life into the world is sacred. Our goal is not to get out of the world or to get out of life, but to integrate it, to celebrate it, to embrace it fully, and to embrace all the different cycles within it

These experts who offer to do our thinking for us rarely share their conclusions about work, for all its saliency in the lives of all of us. Among themselves they quibble over the details. Unions and management agree that we ought to sell the time of our lives in exchange for survival, although they haggle over the price. Marxists think we should be bossed by bureaucrats. Libertarians think we should be bossed by businessmen. Feminists don't care which form bossing takes so long as the bosses are women. Clearly these ideology-mongers have serious differences over how to divvy up the spoils of power. Just as clearly, none of them have any objection to power as such and all of them want to keep us working. You may be wondering if I'm joking or serious. I'm joking and serious. To be ludic is not to be ludicrous. Play doesn't have to be frivolous, although frivolity isn't triviality: very often we ought to take frivolity seriously. I'd like life to be a game — but a game with high stakes. I want to play for keeps.

We need to find the courage to say NO to the things and people that are not serving us if we want to rediscover ourselves and live our lives with authenticity.

We don't take confession seriously enough. If we did, our lives would be radically different.

THINK BIG means opening our horizons, reaching for new possibilities in our lives, being open to whatever God has in store for us on the road ahead. T=TALENT : If you recognize your talents, use them appropriately, and choose a field that uses those talents, you will rise to the top of your field. H=HONEST : If we live by the rule of honesty and accept our problems, we can go far down the road of achievement. I=INSIGHT : If we observe and reflect and commit ourselves to giving our best, we will come out on top. N=NICE : If we are nice to others, other respond to us in the same way, and we can give our best for each other. K=KNOWLEDGE : If we make every attempt to increase our knowledge in order to use it for human go, it will make a difference in us and in our world. B=BOOKS : If we commit ourselves to reading thus increasing our knowledge, only God limits how far we can go in this world. I=IN-DEPTH LEARNING : If we develop in-depth knowledge, it will enable us to give our best to others and help to make a better world. G=GOD : If we acknowledge our need for God , he will help us.

It gives me a moral compass. I often refer to Abe Lincoln, who said, "When I do good, I feel good. When I do bad, I feel bad. And that is my religion." I think we all have a little voice inside us that will guide us. It may be God, I don't know. But I think that if we shut out all the noise and clutter from our lives and listen to that voice, it will tell us the right thing to do. The Unitarian believes that God is good, and believes that God believes that man is good. Inherently. The Unitarian God is not a God of vengeance. And that is something I can appreciate.'''

"In classroom settings I have often listened to groups of students tell me that racism really no longer shapes the contours of our lives, that there is no such thing as racial difference, that "we are all just people." Then a few minutes later I give them an exercise. I ask if they were about to die and could choose to come back as a white male, a white female, a black female, or a black male, which identity would they choose. Each time I do this exercise, most individuals, irrespective of gender or race invariably choose whiteness, and most often male whiteness. Black females are the least chosen. When I ask students to explain their choice they proceed to do a sophisticated analysis of privilege based on race (with perspectives that take gender and class into consideration)." - From (2003) Teaching Community: A Pedagogy of Hope

The secret story is the one we'll never know, although we're living it from day to day, thinking we're alive, thinking we've got it all under control and the stuff we overlook doesn't matter. But every single damn thing matters! Only we don't realize. We just tell ourselves that art runs on one track and life, our lives, on another, and we don't realize that's a lie.

And we have so much work to do in America, because all across America, there are walls ... There's a wall around Washington, D.C. The American people are, today, on the outside of that wall. And on the inside are the big corporations and the lobbyists who are working to protect a system that takes care of them. ... There is another wall that divides us. It's the moral shame of 37 million of our own people who wake up in poverty every single day This is not OK. And for eight long, long years, this wall has gotten taller And there's also a wall that's divided our image in the world. The America as the beacon of hope is behind that wall. And all the world sees now is a bully. They see Iraq, Guantanamo, secret prison and government that argues that water boarding is not torture. This is not OK. That wall has to come down for the sake of our ideals and our security. We can change this. We can change it. Yes we can. If we stand together, we can change it. ... This is not going to be easy. It's going to be the fight of our lives. But we're ready, because we know that this election is about something bigger than the tired old hateful politics of the past. This election is about taking down these walls that divide us, so that we can see what's possible -- what's possible, that one America that we can build together.

In a society that tries to standardize thinking, individuality is not highly prized I acknowledge the privilege of being alive in a human body at this moment, endowed with senses, memories, emotions, thoughts, and the space of mind in its wisdom aspect. It is the prayer of my innermost being to realize my supreme identity in the liberated play of consciousness, the Vast Expanse. Now is the moment, Here is the place of Liberation. Witness the contents of mind, the visions and sounds, the thoughts, as clouds passing through the vast expanse - the sky-like nature of mind. The rootedness of Being is in emptiness, clarity and awareness: unborn, unspoilt, stainlessly pure. The infinite vibratory levels, the dimensions of interconnectedness are without end. There is nothing independent. All beings and things are residents in your awareness. I subject my awareness to the perfection of being, the perfection of wisdom and perfection of love, all of these being co-present in the Vast Expanse. I share this panorama of Being and appreciate all I can share it with...the seamless interweaving of consciousness with each moment. Create perfection wherever you go with your awareness. That is why this teaching is admired by artists--they sense the correctness of the response to life as creative. Life is infinite creative play. Enjoyment and participation in this creative play is the artists profound joy. We co-author every moment with universal creativity. To bare our souls is all we ask, to give all we have to life and the beings surrounding us. Here the nature spirits are intense and we appreciate them, make offerings to them--these nature spirits who call us here--sealing our fate with each other, celebrating our love. I am an intersecting kaleidoscope of Being in a rainbow refractive wave pattern: a corpuscle of light on the ocean...the transparency of my body with the rocks...sometimes the only way to summarize my feelings is to draw--to collapse the frenzy in my limbs enough to make a mark out of profound appreciation for my existence. Share your presence with others, no boundaries, completely openly lovingly. Love is what makes us alive, that is why we feel so alive when we love. Service is being available to love. Life is the combustion of love. That we love ourselves here, that is the true magnificence in the mountains of being. We are constantly drawing the line between love and not love--enter into the Non-duality Zone, and all judgements dissolve in the Vast Expanse. It's as though we are co-conspirators of consciousness--everyone, everywhere, everywhen, mixing up our openable minds. It's as though we could gather clouds in the sky and people into our lives. Like an eruption of consciousness, we discover the most important force is love. Experience yourself as the Source and appreciate every moment as perfection. Sunrise--Sunset. Thank you, Thank you, Creator, profound unstoppable connectedness of all beings, pattern to everything, most radical no-thing, the Vast Expanse. -THE VAST EXPANSE Alex Grey August 22,1994.

God has given us the necessary faculties to become like him. Love, beauty and all divine qualities exist within us. We should make use of our faculties to express these divine qualities in our lives.

In this world, everything has a pulse or a vibration. This sound is unique to each living or non-living thing and in itself creates a music that no-one can hear. I believe that this has a very powerful resonance with, and a deep effect on, our lives. What would happen if we took this further and applied it to bigger things, more powerful things; like an entire solar system or galaxy say, what would that sound like? Musica Universalis is the ancient theory that every celestial body, the sun, the moon and the stars, has an inner music. This is a harmonic and mathematical concept derived from the movements of the planets in the solar system. The music created is inaudible to the human ear. Music of the Spheres is my interpretation of this theory. Every planet and every star; the whole universe has music within it that no-one can hear. This is what it would sound like if it was set free. This is Music of the Spheres. (from the introduction to Music of the Spheres)

Our lives consist of two numbers: date of birth and date of death.

“Tilt with Lord Raoul? Why don't I just lie down in front of an elephant and let him step on me? I bet it feels the same." [about Jump] “You know, Mindelan, our lives would be easier if the dog just broke down and talked.”

“More fundamentally, I’m interested in memory because it’s a filter through which we see our lives, and because it’s foggy and obscure, the opportunities for self-deception are there. In the end, as a writer, I’m more interested in what people tell themselves happened rather than what actually happened.”
Dunn, Adam. "In the land of memory: Kazuo Ishiguro remembers when" cnn.com Book News. 27 Oct. 2000 (archived from the original on 2001-06-25). On growing up in England, having left Japan at age 6:

until it came to dominate our lives.

We live so much of our lives in chaos. Human history can be viewed as an endless search for greater order: everything from language to religion to law to science tries to impose a framework on chaotic existence. The existentialists, sometimes wrongly described as disbelieving in an underlying order, saw the risks and the foolishness of the obsession with creating one. Hitler showed the risk, as did any number of populist tyrants before him. I teach my students that law, too, shows the risk, when we try to regulate a phenomenon—human behavior—that we do not even understand. I am not arguing against law...but against the Panglossian assumption that we can ever do law particularly well. The darkness in which we live dooms us to do it badly.

The Freedom Bell in Berlin is, like the Liberty Bell in Philadelphia, a symbol which reminds us that '''freedom does not come about of itself. It must be struggled for and then defended anew every day of our lives.''''

The outline of our lives, like the candles flame, is continuously coaxed in new directions by a variety of random events that, along with our responses to them, determine our fate.

Our nightmare, any of us, which would change the way we lived our lives, was if we thought that any moment Al Qaeda might detonate a nuclear weapon in a city anywhere in the world, because we learned that they had gotten hold of some plutonium from the North Koreans by sale, or when the North Korean regime collapsed, somebody smuggled it out.

I didn't get into politics because I thought government had a better answer. I got into politics because I knew government didn't have the real answers, that the real answers lie in accepting Jesus Christ into our lives.

We are the result of processes much more complicated than the small aspects of our lives and societies over which we have some control.

The glitz and propaganda, the ridiculous obsessions imparted by our electronic hallucinations, and the spectacles that pass for political participation mask the deadly ecological assault by the corporate state. The worse it gets, the more we retreat into self-delusion. We convince ourselves that global warming does not exist. Or we concede that it exists but insist that we can adapt. Both responses satisfy our mania for eternal optimism and our reckless pursuit of personal comfort. In America, when reality is distasteful we ignore it. But reality will soon descend like the Furies to shatter our complacency and finally our lives. We, as a species, may be doomed. And this is a bitter, bitter fact for a father to digest.

People know what's going on with other people. So, we are wise if we live our lives as if there are no secrets. If we have nothing to hide, then there's nothing for people to discover, and we're clean. Living as if there is no such thing as a secret will keep you from all kinds of pain and suffering, and it will open the door for you to receive God's love more fully. Live as if there is nothing to hide and you will maintain innocence.

…there is something beyond our circumstances, and that is an emotional, from-the-heart connection to God, no matter what is going on in our lives.

And so what remains in our lives? What remains in this whole, entire world to do? And like I was saying, where does Mr. Mind take you and put you every time? Where does that mind place you? It places you every time at a place that has nothing to do with the outrageous that has nothing, has nothing to do with the with the beautiful, has nothing to do with the incredible, has nothing to with anything except darkness, darkness, darkness, darkness, darkness, darkness, darkness. And this is where the mind puts you.

Here I am, a human being who came in this world just like anybody else did. A lot of things happen in our lives. Some traumatic experiences happen, some happy experiences happen. And we all live. We all survive. And there is the one thing that’s so simple and so profound within inside of us, which is completely uncontaminated by everything that happens, everything that occurs all around us

Peace is inside you. Wherever you go, peace goes with you. When you climb on a bus, peace goes with you. When you are fighting, peace goes with you. When you are asleep, peace is within you. When you are frustrated beyond imagination, peace is in you. No matter what you do, there is no place you can go where peace will not come with you. Because it's within you. Through technology, we want to improve our lives. What I am saying is that the real improvement begins with you. I am not saying to sacrifice technology or to sacrifice your responsibilities. Accept your responsibilities, and while accepting those responsibilities, find peace, find joy in your life.

Well, you know, in the first place I'm a pretty private person. But I can assure you that I'm no saint by any means of the imagination. You know, we go to parties and we drink like any other people. But I think the key word is balance. I've been married (to keyboardist Emilio Estefan) for 28 years; we've been together for 30 years. I had my son when I was very young and my priority has always been my family. My husband has been very supportive. We live a very normal life, something that may be boring to some people. But it's a great life! We travel a lot. My son is 26 and my dauther is 11. Family is the center of our lives. We try to stay out of the tabloids.

When [my mother] saw we were not going to be able to go back [to Cuba] it became increasingly important for her to make our culture very prevalent and very important in our lives -- and in our household. We spoke only Spanish. I didn't learn English until I went to school in first grade. And the [Cuban] music and the food was very much a part of our life. I'm glad for that, because it is as well for my children.

Our country needs visionary and far-sighted leaders. People who appreciate and understand that our lives are inexplicably linked and our futures tied together. The vision must be one that is inclusive and open to everyone. It is a matter of enlightening self-interest.

We pledge to the families of Australia that we will never make your lives harder by imposing unnecessary new taxes.

We're told to go on living our lives as usual, because to do otherwise is to let the terrorists win, and really, what would upset the Taliban more than a gay woman wearing a suit in front of a room full of Jews?

Here we are at the gates of the great and powerful OZ! And we have come for your children! We are the REAL Politically Incorrect ! Our lives are not Charmed ! We WORK for a living! When was the last time [network television] admitted we even EXIST? Roseanne ? Sanford and Son ? Taxi ? [disgusted] Jerry Springer ! Our young people are NOT Teenage Witches! Nor are they Clueless! Fact is, they neither have NOR WANT ANYTHING''' in common with Dawson's Creek, Popular or Spoiled White Rich'' BABIES 90210''''' !

Even while acknowledging that Washington is broken and that Americans have lost faith and trust in government, all President Obama could offer was more interference and government mandates as solutions to the problems government itself has created. His latest gem: “smart regulations to prevent irresponsible behavior.” Government is not just broken. It is running out of control, destroying our lives, our liberty, our security and our livelihood.

Through the gamut of life we struggled for control, for a means to fashion the world around us, an eternal, hopeless hunt for the privilege of being able to predict the shape of our lives.

Death and disaster are at our shoulders every second of our lives, trying to get at us. Missing, a lot of the time. A lot of miles on the motorway without a front wheel blow-out. A lot of viruses that slither through our bodies without snagging. A lot of pianos that fall a minute after we've passed. Or a month, it makes no difference. So unless were going to get down on our knees and give thanks every time disaster misses, it makes no sense to moan when it strikes.

Whether we like it or not, we are all on a journey, a Quest if you will, every day of our lives, and the path we must take is full of perils, and our destiny can never be predicted in advance.

The deepest and most enduring thirst common to us all is the desire for love and happiness. You and I spend a great part of our lives struggling towards self-fulfilment and joy, while at the same time we are very occupied in the daily responsibilities to our families, our work, the countless little things that absorb our time.

The idea of unarticulated, nonverbal, or tacit knowledge led, in Hayek’s mind, to the further idea that legal and moral institutions store, embed, and convey tacit knowledge. Hayek considered the most important of these institutional practices to be the rule of law. The rule of law allows individuals to lead rational lives. It is because we know what others are allowed and not allowed to do that we are able to plan our lives. Where not rules but dictatorship reigns, then Hayek, following the British political philosopher Thomas Hobbes, held that the life of man in society is “solitary, poor, nasty, brutish, and short.”

On December 16th, 1961 the world turned upside down and inside out, and I was born screaming at America. It was the tail end of the American Dream. Just before we lost our innocence irrevocably when the TV eye brought the horror of our lives into our homes for all to see. I was told when I grew up I could be anything I wanted a fireman, a policeman, a doctor, even president it seemed, and for the first time in the history of mankind something new called an astronaut. But like many kids growing up on a steady diet of westerns I always wanted to be the cowboy hero that lone voice in the wilderness fighting corruption and evil wherever I found it, and standing for freedom, truth, and justice. And in my heart of hearts I still track the remnants of that dream wherever I go in my never ending ride into the setting sun.

These self-obsessed women seemed genuinely unaware that 9/11 was an attack on our nation and acted as if the terrorist attacks happened only to them. The whole nation was wounded, all our lives reduced. But they believed the entire country was required to marinate in their exquisite personal agony. Apparently denouncing Bush was an important part of their closure process. These broads are millionaires, lionized on TV and in articles about them, reveling in their status as celebrities and stalked by grief-arazzis. I’ve never seen people enjoying their husbands’ deaths so much.

As the world grows smaller, you might think it would be easier for human beings to recognize how similar we are; to understand that we're all basically seeking the same things; that we all hope for the chance to live out our lives with some measure of happiness and fulfillment for ourselves and our families.
And yet somehow, given the dizzying pace of globalization, the cultural leveling of modernity, it perhaps comes as no surprise that people fear the loss of what they cherish in their particular identities — their race, their tribe, and perhaps most powerfully their religion. In some places, this fear has led to conflict. At times, it even feels like we're moving backwards.

There are very few moments in our lives where we have the privilege to witness history taking place. This is one of those moments. This is one of those times. The people of Egypt have spoken, their voices have been heard, and Egypt will never be the same.

This is the land of the free, and it always will be. As Americans, we are endowed by our Creator with certain inalienable rights that no man or government can take away from us. But we've also long recognized, as our Founders recognized, that with rights come responsibilities. Along with our freedom to live our lives as we will comes an obligation to allow others to do the same. We don’t live in isolation. We live in a society, a government of, and by, and for the people. We are responsible for each other.

Our scientists will keep collaborating with yours in fields like nanotechnology and clean energy and health care that make our lives better and fuel economic growth on both sides of the Atlantic –- because progress is essential to peace. And because knowledge and understanding is essential to peace, we will keep investing in programs that enrich both of us ….

We do not believe that in this country freedom is reserved for the lucky, or happiness for the few. We recognize that no matter how responsibly we live our lives, any one of us at any time may face a job loss, or a sudden illness, or a home swept away in a terrible storm. The commitments we make to each other through Medicare and Medicaid and Social Security, these things do not sap our initiative, they strengthen us. They do not make us a nation of takers; they free us to take the risks that make this country great.

As we develop, as we focus on our econ, we cannot forget the need to lead on the global fight against climate change. [...] Here in the Asia Pacific, nobody has more at stake when it comes to thinking about and then acting on climate change. Here, a climate that increases in temperature will mean more extreme and frequent storms, more flooding, rising seas that submerge Pacific islands. Here in Australia, it means longer droughts, more wildfires. The incredible natural glory of the Great Barrier Reef is threated. Worldwide, this past summer was the hottest on record. No nation is immune, and every nation has a responsibility to do its part. [...] We are mindful of the great work that still has to be done on this issue. But let me say, particularly again to the young people here: Combating climate change cannot be the work of governments alone. Citizens, especially the next generation, you have to keep raising your voices, because you deserve to live your lives in a world that is cleaner and that is healthier and that is sustainable. But that is not going to happen unless you are heard. It is in the nature of things, it is in the nature of the world that those of us who start getting gray hair are a little set in our ways, that interests are entrenched -- not because people are bad people, it’s just that’s how we’ve been doing things. And we make investments, and companies start depending on certain energy sources, and change is uncomfortable and difficult. And that’s why it’s so important for the next generation to be able to step and say, no, it doesn’t have to be this way. You have the power to imagine a new future in a way that some of the older folks don’t always have.

My fellow Americans, we are and always will be a nation of immigrants. We were strangers once, too. And whether our forebears were strangers who crossed the Atlantic, or the Pacific, or the Rio Grande, we are here only because this country welcomed them in, and taught them that to be an American is about something more than what we look like, or what our last names are, or how we worship. What makes us Americans is our shared commitment to an ideal -– that all of us are created equal, and all of us have the chance to make of our lives what we will. That’s the country our parents and grandparents and generations before them built for us. That’s the tradition we must uphold. That’s the legacy we must leave for those who are yet to come.

At what point in our lives do we stop blurring? When do we become crisp individuals? What must we do in order to end these fuzzy identities - to clarify just who it is we really are?

“You feel chilled because you have no character. You’re a depressing assemblage of pop culture influences and cancelled emotions, driven by the sputtering engine of only the most banal form of capitalism. You spend your life feeling as if you’re perpetually on the brink of being obsolete — whether it’s labour market obsolescence or cultural unhipness. And it’s all catching up with you. You live and die by the development cycle. You’re glamorized drosophila flies, with the company regulating your life cycles at whim. If it isn’t a budget-driven eighteen-month game production schedule, it’s a five-year hardware obsolescence schedule. Every five years you have to throw away everything you know and learn a whole new set of hardware and software specs, relegating what was once critical to our lives to the cosmic slag heap.”

Why do most of us make such boring choices for the stories of our lives? How hard can it be to change gears and say, "You know what? Instead of inventing and telling stories, I’m going to make my life a more interesting story." (p. 177)

I received an email from JSTOR four days before Aaron died, from the president of JSTOR, announcing, celebrating that JSTOR was going to release all of these journal articles to anybody around the world who wanted access — exactly what Aaron was fighting for. And I didn’t have time to send it to Aaron; I was on — I was traveling. But I looked forward to seeing him again — I had just seen him the week before — and celebrating that this is what had happened. So, all of us think there are a thousand things we could have done, a thousand things we could have done, and we have to do, because Aaron Swartz is now an icon, an ideal. He is what we will be fighting for, all of us, for the rest of our lives. … Every time you saw Aaron, he was surrounded by five or 10 different people who loved and respected and worked with him. He was depressed because he was increasingly recognizing that the idealism he brought to this fight maybe wasn’t enough. When he saw all of his wealth gone, and he recognized his parents were going to have to mortgage their house so he could afford a lawyer to fight a government that treated him as if he were a 9/11 terrorist, as if what he was doing was threatening the infrastructure of the United States, when he saw that and he recognized how — how incredibly difficult that fight was going to be, of course he was depressed.
Now, you know, I’m not a psychiatrist. I don’t know whether there was something wrong with him because of — you know, beyond the rational reason he had to be depressed, but I don’t — I don’t — I don’t have patience for people who want to say, "Oh, this was just a crazy person; this was just a person with a psychological problem who killed himself." No. This was somebody — this was somebody who was pushed to the edge by what I think of as a kind of bullying by our government. A bullying by our government.

Still, for the first time in our lives, we would have been through exactly the same experience, from exactly the same point of view -- even if the experience was only spending eight hours locked in separate rooms, and the point of view was that of a genderless robot with an identity crisis.

Our way through life should not be difficult — but it is. The fact is that our lives are filled mostly with picking and choosing. "I want this, but not that." And because things are not anything other than the way they really are, we suffer. Nowhere is this more apparent and painful than when we are trying to find life after death. We so desperately want things to be the way they were. But they are not. So the longing itself becomes an additional source of suffering.

His tenets are less anodyne than they might seem, concentrating as they do on not equating material possessions with happiness, being kind to others, attempting to see others' viewpoints and managing conflict serenely. When I interviewed him in 1998, I was prepared to be cynical. In fact, Carlson was not only likeable and friendly, but realistic. He did not deny the existence of "big stuff" (indeed, in 2002 he published What About the Big Stuff?). However, he claimed, reasonably enough, that we have no right to expect everything else in life to run smoothly. "We have come to believe, especially in industrialised Western nations where we are very privileged, that our lives should be perfect," he said. "We feel like we shouldn't have to deal with traffic jams or flat tyres or people who are rude to us."

The nation’s economy is not just the sum of its individuals. It is an interwoven context that we all share. To stabilize that communal landscape, sometimes you have to shower money upon those who have been foolish or self-indulgent. The greedy idiots may be greedy idiots, but they are our countrymen. And at some level, we’re all in this together. If their lives don’t stabilize, then our lives don’t stabilize.

The idea was to have the accident and whatever explosion and fire was involved occur someplace isolated enough that no one else would see it, so that there would be as little an aspect of performance to the thing as I could manage and no temptation to spend my last few seconds trying to imagine what impressions the sight and sound of the impact might make on someone watching. I was partly concerned that it might be spectacular and dramatic and might look as if the driver was trying to go out in as dramatic a way as possible. This is the sort of shit we waste our lives thinking about.

"We can each sit and wait to die, from the very day of our births. Those of us who do not do so, choose to ask--and to answer--the two questions that define every conscious creature: What do I want? and What will I do to get it? Which are, finally, only one question: What is my will? Caine teaches us that the answer is always found within our own experience; our lives provide the structure of the question, and a properly phrased question contains its own answer."

Afrikaners: The time for white supremacism is gone. You cannot hope to survive while you are so intrinsically entwined with black labour. You used them for everything, even to murdering you and then digging your grave. You cannot survive while every single thing you do, every enterprise, every interaction, every aspect of your lives, is determined by your reliance on black labour. Because, whether you like it or not, black people also have rights, and they have claimed them. You cannot think that you have a right to rule over black people — you do not.

What we celebrate today is not a victory of party or of individuals. What we celebrate is a beginning as well as an end; a change as well as a restoration. A beginning to end poverty, and misery; a beginning to end ignorance and hopelessness; and a beginning to restore all that is good, beautiful and sublime in our lives as one people under God.

Some students of philosophy have unreasonably high expectations of the subject. They expect it to provide them with a complete and detailed picture of the human predicament. They think that philosophy will reveal to them the meaning of life, and explain to them every facet of our complex existences. Now, although studying philosophy can illuminate fundamental questions about our lives, it does not provide anything like a complete picture, if indeed there could be such a thing. Studying philosophy isn’t an alternative to studying art, literature, history, psychology, anthropology, sociology, politics, and science.

“Egoic consciousness is something that the vast majority of people live in almost all the time. Humanity is by and large caught in this realm of egoic consciousness, and therefore manifests it in the way that we, human beings, live our lives - both individually and collectively.”