Whose Life Quotes

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Date (year)1714-446 - 1978
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The world "legendary" is much overused, but it certainly applies to the seventy-six-year-old Andreas Papandreou, whose life had encompassed so much Greek-American history. As a Greek-born American citizen, he earned a doctorate in economics from Harvard, served in the United States Navy during World War II, and then taught at Harvard, the University of Minnesota, and Berkeley (where he was chairman of the economics department). He was part of Adlai Stevenson's advisory team during his two runs for the presidency. Then he returned to Greece and fought his way into power, surviving a long period in the political wilderness after right-wing pressure forced the resignation of his father, Georgios Papandreou, in 1965, two years before the military coup. He won the prime ministership fifteen years after his father had been forced out of it, and then lost it following a series of corruption scandals - only to make another astonishing comeback, regaining it again in 1993. To conservative Americans, he was anathema, an American turncoat. To Greeks, both those who followed him and those who hated him, he was the dominant political figure of the era.
I believe that if life gives you lemons, you should make lemonade. And try to find somebody whose life has given them vodka, and have a party.
"a man whose life is so boring that if it flashed past he wouldn't be in it"
David Lange
• Source: Pryor, Nicole (8 June 2013), "Rare stumble by political chameleon", The Press page: A16, retrieved: 8 June 2013
• Referring to former Labour Party member Peter Dunne.
• Source: Wikiquote: "David Lange" (Sourced)
For modes of faith let graceless zealots fight;
His can't be wrong whose life is in the right.
What the world wants is character. The world is in need of those whose life is one burning love, selfless. That love will make every word tell like a thunderbolt.
Whose life is a bubble, and in length a span.
William Browne
Britannia’s Pastorals (1613), Book i. Song 2. Compare: "Who then to frail mortality shall trust/ But limns on water, or but writes in dust", Francis Bacon, The World.
• Source: Wikiquote: "William Browne" (Quotes)
Show me a character whose life arouses my curiosity, and my flesh begins crawling with suspense.
For forms of government let fools contest;
Whate'er is best administered is best
:
For modes of faith let graceless zealots fight;
His can't be wrong whose life is in the right.
In faith and hope the world will disagree,
But all mankind's concern is charity.
An Essay on Man
• Line 303, this relates to the biblical "Faith, Hope and Charity" of Paul of Tarsus, in I Corinthians, Ch. 13, v. 13. "And now abideth And now abideth faith, hope, charity, these three; but the greatest of these is charity." It is also comparable with Abraham Cowley, On the Death of Crashaw: "His faith, perhaps, in some nice tenets might / Be wrong; his life, I'm sure, was in the right."
• Source: Wikiquote: "An Essay on Man" (Epistle III)
The foolish oft times teach the wise: I strain too much this string of life, belike, Meaning to make such music as shall save. Mine eyes are dim now that they see the truth, My strength is waned now that my need is most; Would that I had such help as man must have, For I shall die, whose life was all men's hope.
Help
• Edwin Arnold, Light of Asia (1879), Book VI, line 109.
• Source: Wikiquote: "Help" (Quotes, Hoyt's New Cyclopedia Of Practical Quotations: Quotes reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 364-65.)
The sure way to succeed is to set about our work in the spirit that marked the great soldier whose life we this day celebrate: the spirit of devotion to duty, of determination to deal fairly, justly, and fearlessly with all men, and of iron resolution never to abandon any task once begun until it has been brought to a successful and triumphant conclusion.
Those who suffer from the abuse of drugs have themselves to blame for it. This does not mean that society is absolved from active concern for their plight. It does mean that their plight is subordinate to the plight of those citizens who do not experiment with drugs but whose life, liberty, and property are substantially affected by the illegalization of the drugs sought after by the minority.
Mr. Browborough, whose life had not been passed in any strict obedience to the Ten Commandments, and whose religious observances had not hitherto interfered with either the pleasures or the duties of his life, repeated at every meeting which he attended, and almost to every elector whom he canvassed, the great Shibboleth which he had now adopted — “The prosperity of England depends on the Church of her people.”
Those in whom anger or desire or any other passion, or again any insidious vice holds sway, are entirely enslaved, while all whose life is regulated by law are free. And right reason is an infallible law engraved not by this mortal or that and, therefore, perishable as he, nor on parchment slabs, and, therefore, soulless as they, but by immortal nature on the immortal mind, never to perish.
Philo
• 45.
• Source: Wikiquote: "Philo" (Quotes, Every Good Man is Free: As translated by F. Colson (Loeb Classical Library: 1941))
Lovely was the death Of Him whose life was Love! Holy with power, He on the thought-benighted Skeptic beamed Manifest Godhead.
About Jesus
• Samuel Taylor Coleridge, Religious Musings, line 29.
• Source: Wikiquote: "Jesus" (Quotes about Jesus: Sorted by historical period and date, with sections for quotes from major religious works., The Twentieth Century, Hoyt's New Cyclopedia Of Practical Quotations: Quotes reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 114–115.)
As some divinely gifted man, Whose life in low estate began, And on a simple village green; Who breaks his birth's invidious bar.
Ye children of man! whose life is a span Protracted with sorrow from day to day, Naked and featherless, feeble and querulous, Sickly, calamitous creatures of clay.
Man
• Aristophanes, Birds; translation by John Hookham Frere
• Source: Wikiquote: "Man" (Quotes, Hoyt's New Cyclopedia Of Practical Quotations: Quotes reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 487-93.)
I venerate the man whose heart is warm, Whose hands are pure, whose doctrine and whose life, Coincident, exhibit lucid proof That he is honest in the sacred cause.
Chorus [leader]: Ye Children of Man! whose life is a span, / Protracted with sorrow from day to day, / Naked and featherless, feeble and querulous, / Sickly, calamitous creatures of clay!
(heavily rewritten tr. Frere 1839, p. 38)
Aristophanes
• Source: Wikiquote: "Aristophanes" (Sourced: Each quote is often given in multiple versions: always the translation at Perseus (usually reliable literal translation with hypertext original Greek available) and often another, more oft-quoted translation. For identical translations, the earliest translator found is given. Character names may vary between editions (from different transliteration, translation, or attribution) and are thus always given on the same line as each translation., Birds (414 BC))
Leader of the Chorus: Weak mortals, chained to the earth, creatures of clay as frail as the foliage of the woods, you unfortunate race, whose life is but darkness, as unreal as a shadow, the illusion of a dream.
(tr. O'Neill 1938, Perseus)
Aristophanes
Birds, line 685-687
• Source: Wikiquote: "Aristophanes" (Sourced: Each quote is often given in multiple versions: always the translation at Perseus (usually reliable literal translation with hypertext original Greek available) and often another, more oft-quoted translation. For identical translations, the earliest translator found is given. Character names may vary between editions (from different transliteration, translation, or attribution) and are thus always given on the same line as each translation., Birds (414 BC))
In you are sent The types of Truths whose life is THE TO COME; In you soars up the Adam from the fall; In you the FUTURE as the PAST is given— Ev'n in our death ye bid us hail our birth;— Unfold these pages, and behold the Heaven, Without one grave-stone left upon the Earth.
Books
• Edward Bulwer-Lytton, The Souls of Books, Stanza 5, line 11.
• Source: Wikiquote: "Books" (Quotes, Hoyt's New Cyclopedia Of Practical Quotations: Quotes reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 75-80.)
We want a man whose life and opinions embody all the achievements of which I have spoken. We want a man who, standing on a mountain height, traces the victorious footsteps of our party in the past, and, carrying in his heart the memory of its glorious deeds, looks forward prepared to meet the dangers to come. We want one who will act in no spirit of unkindness toward those we lately met in battle.
The study of Constitutional History is essentially a tracing of causes and consequences; the examination of a distinct growth from a well-defined germ to full maturity: a growth, the particular shaping and direction of which are due to a diversity of causes, but whose life and developing power lies deep in the very nature of the people. It is not then the collection of a multitude of facts and views, but the piecing of the links of a perfect chain.
William Stubbs
Select Charters and Other Illustrations of English Constitutional History (1870; Oxford: Clarendon Press, 1913) p. xv.
• Source: Wikiquote: "William Stubbs" (Quotes)
The future naval officers, who live within these walls, will find in the career of the man whose life we this day celebrate, not merely a subject for admiration and respect, but an object lesson to be taken into their innermost hearts. . . . Every officer . . . should feel in each fiber of his being an eager desire to emulate the energy, the professional capacity, the indomitable determination and dauntless scorn of death which marked John Paul Jones above all his fellows.
About John Paul Jones
• US President Theodore Roosevelt, in an address to The US Naval Academy, Annapolis (24 April 1906).
• Source: Wikiquote: "John Paul Jones" (Quotes about Jones)
Poet, if your life is labeled Wine and Song Whose life will be named Wound and Wrong?
The German artist whose lifelong exploration of shape and color theories influenced a generation of artists and challenged audiences worldwide in addition of being one of the leading artists of the 20th century.
About Josef Albers
• William White (2002) Buyer's Guide: 1999-2000, Vol. 127, Nr. 6-9. p. 99
• Source: Wikiquote: "Josef Albers" (Quotes about Joseph Albers)
“There were difficulties.” “Oh,” she said, “so you’re the man whose life develops complications! I’ve so longed to meet you; the rest of us here in this world have it much too easy, I’m afraid.”
Jonathan Edwards, whose life extended from 1703 to 1758, was the father of it. So that not only since the war of 1812, but before the Revolution of 1776, we find Revivalism, as a system, strictly an American production.
The attachment to a rationalistic, teleological notion of progress indicates the absence of true progress; he whose life does not unfold satisfyingly under its own momentum is driven to moralize it, to set up goals and rationalize their achievement as progress.
Every living being on earth loves life above all else. The smallest insect, whose life lasts only an instant, tries to escape from any danger in order to live a moment longer. And the desire to live is most developed in man.
I think Nature, if she interests herself much about her children, must often feel that, like the miserable Frankenstein, with her experimenting among the elements of humanity, she has brought beings into existence who have no business here; who can do none of her work, and endure none of her favours; whose life is only suffering; and whose action is one long protest against the ill foresight which flung them into consciousness.
It will be admitted... that... artificial helps may prove useful in laborious and protracted multiplications, by sparing the exercise of memory, and preventing the attention from being overstrained. Of this description are the Rods or Bones, which we owe to the early studies of the great Napier, whose life, devoted to the improvement of the science of calculation, was crowned by the invention of logarithms, the noblest conquest ever achieved by man.
A skilful mathematician of whose life and works we have no details is Aristæus, the elder, probably a senior contemporary of Euclid. The fact that he wrote a work on conic sections tends to show that much progress had been made in their study during the time of Menæchmus. Aristaeus wrote also on regular solids and cultivated the analytic method. His works contained probably a summary of the researches of the Platonic school.
Annual plants are by definition plants whose life cycle lasts only one year, from seed to blooms to seed...Perennials, like old friends, return year after year, growing in size and stature until they reach their full maturity. Although they live on longer, many perennials lose their vigor after 3-4 years, and should be replaced. Most perennial plants can be divided to produce new plants, or they can be grown from seeds or cuttings.
Nothing touches a work of art so little as words of criticism : they always result in more or less fortunate misunderstandings. Things aren't all so tangible and sayable as people would usually have us believe; most experiences are unsayable, they happen in a space that no word has ever entered, and more unsayable than all other things are works of art, those mysterious existences, whose life endures beside our own small, transitory life.
Man, the period of whose life is one hundred years, should practise Dharma, Artha, and Kama at different times and in such a manner that they may harmonize, and not clash in any way. He should acquire learning in his childhood; in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, that is, release from further transmigration.
Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize, and not clash in any way. He should acquire learning in his childhood; in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, that is, release from further transmigration.
Blessed is the person who could truthfully say: God in heaven was my first love; blessed is the person whose life was a beneficent strengthening of his love; blessed is the person who, even though in his life he made the mistake of taking the outer instead of the inner, even though his soul in many ways was ensnared by the world, yet was again renewed in the inner being by turning back to his God.
We had two masters of the spoken word in South Africa, General Smuts and his lieutenant J. H. Hofmeyr, whose life I wrote. Smuts spoke in a high-pitched voice, not the kind of voice that one would expect from a famous soldier, but he too could hold an audience in the hollow of his hand, partly because he was Smuts, partly because he could say nothing trite or shallow, partly because he knew how to speak to ordinary men and women.
About Jan Smuts
Alan Paton on Smuts's oratory, in Paton's final essay, A Literary Remembrance, published posthumously in TIME, 25 April 1988, p. 106.
• Source: Wikiquote: "Jan Smuts" (Quotes about Smuts)
A difficult form of virtue is to try in your own life to obey what you believe to be God's will. It is not easy to do, and if you do it, you make but little noise in the world. But it is easy to turn on some one who differs from you in opinion, and in the guise of zeal for God's honour, to attack a man whose life perhaps may be much more pleasing to God than is your own.
Divine law
• John Duke Coleridge, Lord Coleridge, Reg. v. Foote (1883), reported in Ernest Hartley Coleridge, Life & correspondence of John Duke Lord Coleridge: Lord Chief Justice of England‎ (1904), p. 293.
• Source: Wikiquote: "Divine law" (Sourced)
Rather, we heirs of Enlightenment think of enemies of liberal democracy like Nietzsche or Loyola as, to use Rawls’s word, “mad.” We do so because there is no way to see them as fellow citizens of our constitutional democracy, people whose life plans might, given ingenuity and good will, be fitted in with those of other citizens. They are crazy because the limits of sanity are set by what we can take seriously. This, in turn, is determined by our upbringing, our historical situation.
Richard Rorty
• Source: Wikiquote: "Richard Rorty" (Quotes, "The priority of democracy to philosophy": in Objectivity, Relativism and Truth (Cambridge: 1991))
Unceasingly occupied with thoughts of Rome and Athens, living as it were amongst their great men, myself by birth the citizen of a republic and the son of a father whose patriotism was his strongest passion, I was fired by his example; I believed myself a Greek or a Roman; I lost my identity in that of the individual whose life I was reading; the recitals of the qualities of endurance and intrepidity which arrested my attention made my eyes glisten and strengthened my voice.
I suppose, at the smallest average, for the making of a single rich man, we make a thousand whose life-long is one flood-tide of misery. The charnel-houses of poverty are in the shadow of the palace; and as one is splendid, so is the other dark, poisonous, degraded. How can a man grow rich, except on the spoils of others' labour? His boasted prudence and economy, what is it but the most skilfully availing himself of their necessities, most resolutely closing up his heart against their cries to him for help?
He was not condemned to death, freedom awaited him. What was the temptation, the one that worked? Perhaps he wanted to live with a woman whose life he had saved, who had seen down into the earth but had nevertheless followed him back up to life. It was his only chance to be a hero, to one person at least, for if he became the hangman the others would despise him. He was in prison for wounding another man, on one finger of the right hand, with a sword. This too is history.
Whose life would be on my hands as the commander-in-chief because I, unilaterally, went beyond the international law, went beyond the stated mission, and said we're going to show our macho? We're going into Baghdad. We're going to be an occupying power — America in an Arab land — with no allies at our side. It would have been disastrous. We don't gain the size of our victory by how many innocent kids running away — even though they're bad guys — that we can slaughter. … We're American soldiers; we don't do business that way.
George H. W. Bush
• A statement to a reunion of Gulf War veterans (February 28, 1999) as quoted in "Bush tells Gulf vets why Hussein left in Baghdad" by S.H. Kelly, Pentagram (3 March 1999)
• Source: Wikiquote: "George H. W. Bush" (Quotes)
If I could shoot a game bird and still not hurt it, the way I can take a trout on a fly and release it, I doubt if I would kill another one. This is a strange statement coming from a man whose life is dedicated to shooting and gun dogs. For me, there is almost no moment more sublime than when I pull the trigger and see a grouse fall. Yet, as the bird is retrieved I feel a sense of remorse for taking a courageous life. About the time I passed fifty I noticed this conflict becoming more pronounced...
Now, like all real life experience stories, this also begins once a polly tito, and Happiness Stan, whose life evolved the ephemeral colour dreamy most, and his deep joy in this being the multicolour of the moon. Oh yes. His home a victoriana charibold, the four-wheel folloped ft-ft-ft out the back. Now, as eve on his deep approach, his eye on the moon. Alltime sometime deept joy of a full moon scintyladen dangly in the heavenly bode. But now only half! So, gathering all behind him the hintermost, he ploddy-ploddy forward into the deep complicadent fundermold of the forry to sort this one out.
The world — whatever we might think when terrified by its vastness and our own impotence, or embittered by its indifference to individual suffering, of people, animals, and perhaps even plants, for why are we so sure that plants feel no pain; whatever we might think of its expanses pierced by the rays of stars surrounded by planets we've just begun to discover, planets already dead? still dead? we just don't know; whatever we might think of this measureless theater to which we've got reserved tickets, but tickets whose lifespan is laughably short, bounded as it is by two arbitrary dates; whatever else we might think of this world — it is astonishing.
For a mother the project of raising a boy is the most fulfilling project she can hope for. She can watch him, as a child, play the games she was not allowed to play; she can invest in him her ideas, aspirations, ambitions, and values — or whatever she has left of them; she can watch her son, who came from her flesh and whose life was sustained by her work and devotion, embody her in the world. So while the project of raising a boy is fraught with ambivalence and leads inevitably to bitterness, it is the only project that allows a woman to be — to be through her son, to live through her son.
Andrea Dworkin
• Speech, first delivered at Queens College, City University of New York (March 12, 1975). "The Sexual Politics of Fear and Courage", ch. 5, Our Blood (1976).
• Source: Wikiquote: "Andrea Dworkin" (Sourced)
You can argue truly enough, for example, that general respect for the prohibition on murder makes life more commodious. If people really respect the prohibition against murder life is pleasanter for all of us - but this argument is exceedingly comic. Because utility presupposes the life of those who are to be convenienced, and everybody perceives quite clearly that the wrong done in murder is done first and foremost to the victim, whose life is not inconvenienced, it just isn't there any more. He isn't there to complain; so the utilitarian argument has to be on behalf of the rest of us. Therefore, though true, it is highly comic and is not the foundation: the objection to murder is supra-utilitarian.
Even after his conversion, the true 'apostate' is not primarily committed to the positive contents of his new belief and to the realization of its aims. He is motivated by the struggle against the old belief and lives on for its negation. The apostate does not affirm his new convictions for their own sake; he is engaged in a continuous chain of acts of revenge against his own spiritual past. In reality he remains a captive of this past, and the new faith is merely a handy frame of reference for negating and rejecting the old. As a religious type, the apostate is therefore at the opposite pole from the 'resurrected,' whose life is transformed by a new faith which is full of intrinsic meaning and value.
Each being is assigned only to himself, and the one who takes care to remain here has a solid foundation to walk on that will not shame him. If he then deliberates with himself about what he will, how far he wills, if by virtue of this deliberation he begins slowly and silently, his earnestness will not be put to shame. If, on the other hand, it pleases a man to wax serious in thought of what he will do for others, this demonstrates that basically he is a fool whose life is and remains a jest despite looks and gestures and powerful eloquence and careful theatrical postures, the existence of which means nothing except insofar as with the assistance of irony there can be a little amusement out of it.
Prefaces
• Prefaces, Nichol, 1997 p. 42-43
• Source: Wikiquote: "Prefaces" (Quotes: Primary source: Prefaces, Light Reading For People in Various Estates According to Time and Opportunity, by Nicolaus Notabene, by Soren Kierkegaard, June 17, 1844, Edited and Translated by Todd W. Nichol, 1997, Princeton University Press)
I shall not ever return to you, my pigs, because, at worst, to die valorously is better than to sleep out one's youth in the sun. A man has but one life. It is his all. Therefore I now depart from you, my pigs, to win me a fine wife and much wealth and leisure wherein to discharge my geas. And when my geas is lifted I shall not come back to you, my pigs, but I shall travel everywhither, and into the last limits of earth, so that I may see the ends of this world and may judge them while my life endures. For after that, they say, I judge not, but am judged: and a man whose life has gone out of him, my pigs, is not even good bacon.
To ask them to read books whose life-breath is pure thought and beauty is as though one asked them to read things written in a language they do not understand and have no desire to learn. A taste for the best books, as a taste for whatever is best, is acquired; and it can be acquired only by long study and practice. It is a result of free and disinterested self-activity, of efforts to attain what rarely brings other reward than the consciousness of having loved and striven for the best. But the many have little appreciation of what does not flatter or soothe the senses. Their world, like the world of children and animals, is good enough for them; meat and drink, dance and song, are worth more, in their eyes, than all the thoughts of all the literatures.
Hedonism
• John Lancaster Spalding, Aphorisms and Reflections (1901), pp. 11-12
• Source: Wikiquote: "Hedonism" (Quotes: Arranged chronologically, Nineteenth century)
Everywhere and always, since its very inception, Christianity has turned the earth into a vale of tears; always it has made of life a weak, diseased thing, always it has instilled fear in man, turning him into a dual being, whose life energies are spent in the struggle between body and soul. In decrying the body as something evil, the flesh as the tempter to everything that is sinful, man has mutilated his being in the vain attempt to keep his soul pure, while his body rotted away from the injuries and tortures inflicted upon it. The Christian religion and morality extols the glory of the Hereafter, and therefore remains indifferent to the horrors of the earth. Indeed, the idea of self-denial and of all that makes for pain and sorrow is its test of human worth, its passport to the entry into heaven.
Doctors, lawyers and even accountants have always understood that they would have to stand firm, functioning as a solid group protecting its own expertise and hence its earning capacity, from the tendency of all merchants to buy cheap and sell dear. They made of their special knowledge a rare and valuable commodity, insisted on a mystique and protected each other by an immovable professional code. They were cynical enough to know that if they were once cast in the role of public martyrs, working harder and more generously than most other groups of workers, they would be left with nothing but masochism, exhaustion and despair to show for it. Like successful trade unions, who have always worked on the principle that the job is worth whatever you can force the employer to pay for it and not a penny more or less, they understood that nobody was going to pay them their fees out of gratitude, that if they left it to the man whose life they had saved to pay them what he thought fit, they would wind up with half an old penny.
Germaine Greer
• "'Unhelpful to the workers' cause'" [undated], p. 175
• Source: Wikiquote: "Germaine Greer" (Sourced, The Madwoman's Underclothes (1986): Little, Brown and Company, ISBN 0-87113-308-3)
I must confess, my friends, the road ahead will not always be smooth. There will be still rocky places of frustration and meandering points of bewilderment. There will be inevitable setbacks here and there. There will be those moments when the buoyancy of hope will be transformed into the fatigue of despair. Our dreams will sometimes be shattered and our ethereal hopes blasted. We may again with tear-drenched eyes have to stand before the bier of some courageous civil rights worker whose life will be snuffed out by the dastardly acts of bloodthirsty mobs. Difficult and painful as it is, we must walk on in the days ahead with an audacious faith in the future. … When our days become dreary with low-hovering clouds of despair, and when our nights become darker than a thousand midnights, let us remember that there is a creative force in this universe, working to pull down the gigantic mountains of evil, a power that is able to make a way out of no way and transform dark yesterdays into bright tomorrows. Let us realize the arc of the moral universe is long but it bends toward justice.
Martin Luther King, Jr.
• King's often repeated expression that "The arc of the moral universe is long, but it bends towards justice" was his own succinct summation of sentiments echoing those of Theodore Parker, who, in "Of Justice and the Conscience" (1853) asserted: "I do not pretend to understand the moral universe; the arc is a long one, my eye reaches but little ways; I cannot calculate the curve and complete the figure by the experience of sight; I can divine it by conscience. And from what I see I am sure it bends towards justice."
• Source: Wikiquote: "Martin Luther King, Jr." (Quotes: Undated , 1960s, 1967, Where Do We Go From Here? (1967): Address to the Southern Christian Leadership Conference (16 August 1967))
During life, a spirit is held to the body by his semi-material envelope, or perispirit. Death is the destruction of the body only, but not of this second envelope, which separates itself from the body when the play of organic life ceases in the latter. Observation shows us that the separation of the perispirit from the body is not suddenly completed at the moment of death, but is only effected gradually, and more or less slowly in different individuals. In some cases it is effected so quickly that the perispirit is entirely separated from the body within a few hours of the death of the latter but in other cases, and especially in the case of those whose life has been grossly material and sensual, this deliverance is much less rapid, and sometimes takes days, weeks, and even months, for its accomplishment. This delay does not imply the slightest persistence of vitality in the body, nor any possibility of its return to life, but is simply the result of a certain affinity between the body and the spirit which affinity is always more or less tenacious in proportion to the preponderance of materiality in the affections of the spirit during his earthly life.
To discriminate against a thoroughly upright citizen because he belongs to some particular church, or because, like Abraham Lincoln, he has not avowed his allegiance to any church, is an outrage against that liberty of conscience which is one of the foundations of American life. You are entitled to know whether a man seeking your suffrages is a man of clean and upright life, honorable in all of his dealings with his fellows, and fit by qualification and purpose to do well in the great office for which he is a candidate; but you are not entitled to know matters which lie purely between himself and his Maker. If it is proper or legitimate to oppose a man for being a Unitarian, as was John Quincy Adams, for instance, as is the Rev. Edward Everett Hale, at the present moment Chaplain of the Senate, and an American of whose life all good Americans are proud then it would be equally proper to support or oppose a man because of his views on justification by faith, or the method of administering the sacrament, or the gospel of salvation by works. If you once enter on such a career there is absolutely no limit at which you can legitimately stop.
There are certain things that our age needs, and certain things that it should avoid. It needs compassion and a wish that mankind should be happy; it needs the desire for knowledge and the determination to eschew pleasant myths; it needs above all, courageous hope and the impulse to creativeness. The things that it must avoid, and that have brought it to the brink of catastrophe, are cruelty, envy, greed, competitiveness, search for irrational subjective certainty, and what Freudians call the death wish.
The root of the matter (if we want a stable world) is a very simple and old-fashioned thing, a thing so simple that I am almost ashamed to mention it, for fear of the derisive smile with which wise cynics will greet my words. The thing I mean — please forgive me for mentioning it — is love, Christian love, or compassion. If you feel this, you have a motive for existence, a guide in action, a reason for courage, an imperative necessity for intellectual honesty. If you feel this, you have all that anybody should need in the way of religion. Although you may not find happiness, you will never know the despair of those whose life is aimless and void of purpose, for there is always something that you can do to diminish the awful sum of human misery.
A quarter of a century was to elapse between the time when I saw my father sitting with the strange woman and the time when I was to see him again, standing alone upon the red clay of a Mississippi plantation, a sharecropper, clad in ragged overalls, holding a muddy hoe in his gnarled, veined hands—a quarter of a century during which my mind and consciousness had become so greatly and violently altered that when I tried to talk to him I realized that, though ties of blood made us kin, though I could see a shadow of my face in his face, though there was an echo of my voice in his voice, we were forever strangers, speaking a different language, living on vastly distant planes of reality.
I was overwhelmed to realize that he could never understand me or the scalding experiences that had swept me beyond his life and into an area of living that he could never know.
From far beyond the horizons that bound this bleak plantation there had come to me through my living the knowledge that my father was a black peasant who had gone to the city seeking life, but who had failed in the city; a black peasant whose life had been hopelessly snarled in the city, and who had at last fled the city—that same city which had lifted me in its burning arms and borne me toward alien and undreamed of shores of knowing.
It came down, once again, to the General Staff protecting itself, not wanting to admit its crime, an abomination that has been growing by the minute.
In disbelief, people wondered who Commander Esterhazy's protectors were. First of all, behind the scenes, Lt. Colonel du Paty de Clam was the one who had concocted the whole story, who kept it going, tipping his hand with his outrageous methods. Next General de Boisdeffre, then General Gonse, and finally, General Billot himself were all pulled into the effort to get the Major acquitted, for acknowledging Dreyfus's innocence would make the War Office collapse under the weight of public contempt. And the astounding outcome of this appalling situation was that the one decent man involved, Lt. Colonel Picquart who, alone, had done his duty, was to become the victim, the one who got ridiculed and punished. O justice, what horrible despair grips our hearts? It was even claimed that he himself was the forger, that he had fabricated the letter-telegram in order to destroy Esterhazy . But, good God, why? To what end? Find me a motive. Was he, too, being paid off by the Jews? The best part of it is that Picquart was himself an anti-Semite. Yes! We have before us the ignoble spectacle of men who are sunken in debts and crimes being hailed as innocent, whereas the honor of a man whose life is spotless is being vilely attacked: A society that sinks to that level has fallen into decay.
A man is born into the world — a real man — such a one as it has never seen; he lives a life consistently the very highest; his wisdom is the calm earnest voice of humanity; to the worldly and the commonplace so exasperating, as forcing upon them their own worthlessness — to the good so admirable that every other faculty is absorbed in wonder. The one killed him. The other said, this is too good to be a man — this is God. His calm and simple life was not startling enough for their eager imagination; acts of mercy and kindness were not enough, unless they were beyond the power of man. To cure by ordinary means the bruised body, to lift again with deep sympathy of heart the sinking sinner was not enough. He must speak with power to matter as well as mind; eject diseases and eject devils with command. The means of ordinary birth, to the oriental conception of uncleanness, were too impure for such as he, and one so holy could never dissolve in the vulgar corruption of the grave.
Yet to save his example, to give reality to his sufferings, he was a man nevertheless. In him, as philosophy came in to incorporate the first imagination, was the fulness of humanity as well as the fulness of the Godhead. And out of this strange mixture they composed a being whose life is without instruction, whose example is still nothing, whose trial is but a helpless perplexity. The noble image of the man is effaced, is destroyed. Instead of a man to love and to follow, we have a man-god to worship. From being the example of devotion, he is its object; the religion of Christ ended with his life, and left us instead but the Christian religion.
If a person whose life has been tried in some crucial difficulty has a friend and sometime later he is unable to retain the past clearly, if anxiety creates confusion, and if accusing thoughts assail him with all their might as he works his way back, then he may go to his friend and say, “My soul is sick so that nothing will become clear to me, but I confided everything to you; you remember it, so please explain the past to me again.” But if a person has no friend, he presumably goes to God if under other circumstances he has confided something to him, if in the hour of decision he called God as witness when no one understood him. And the one who went to his friend perhaps was not understood at times, perhaps was filled with self-loathing, which is even more oppressive, upon discovering that the one to whom he had confided his troubles had not understood him at all, even though he had listened, had not sensed what was making him anxious, but had only an inquisitive interest in his unusual encounter with life. But this would never happen with God; who would dare to venture to think this of God, even if he is cowardly enough to prefer to forget God-until he stands face-to-face with the judge, who passes judgment on him but not on the one who truly has God as a witness, because where God is the judge, there is indeed no judge if God is the witness. It by no means follows that a person’s life becomes easy because he learns to know God in this way. On the contrary, it can become very hard; it may become more difficult than the contemptible easiness of sensate human life, but in this difficulty life also acquires ever deeper and deeper meaning.
Four Upbuilding Discourses, 1844
• p. 324
• Source: Wikiquote: "Four Upbuilding Discourses, 1844" (Quotes: As translated in Eighteen Upbuilding Discourses, Soren Kierkegaard 1843-1844 (1990) by Howard V. Hong, To Need God Is a Human Being's Highest Perfection)
We bow our heads in worship on this day and give thanks to the Almighty for the bounty He has bestowed upon us over the past year. We raise our voices in holy gladness to celebrate the victory of the risen Christ over the terrible forces of death. Easter is a joyful festival! It is a celebration because it is indeed a festival of hope! Easter marks the renewal of life! The triumph of the light of truth over the darkness of falsehood! Easter is a festival of human solidarity, because it celebrates the fulfilment of the Good News! The Good News borne by our risen Messiah who chose not one race, who chose not one country, who chose not one language, who chose not one tribe, who chose all of humankind! Each Easter marks the rebirth of our faith. It marks the victory of our risen Saviour over the torture of the cross and the grave. Our Messiah, who came to us in the form of a mortal man, but who by his suffering and crucifixion attained immortality. Our Messiah, born like an outcast in a stable, and executed like criminal on the cross. Our Messiah, whose life bears testimony to the truth that there is no shame in poverty: Those who should be ashamed are they who impoverish others. Whose life testifies to the truth that there is no shame in being persecuted: Those who should be ashamed are they who persecute others. Whose life proclaims the truth that there is no shame in being conquered: Those who should be ashamed are they who conquer others. Whose life testifies to the truth that there is no shame in being dispossessed: Those who should be ashamed are they who dispossess others. Whose life testifies to the truth that there is no shame in being oppressed: Those who should be ashamed are they who oppress others.”
Nelson Mandela
• At his speech in Moria, on 3 April 1994
• Source: Wikiquote: "Nelson Mandela" (Quotes, 1990s, Speech at the Zionist Christian Church Easter Conference (1994))
The multitude are matter-of-fact. They live in commonplace concerns and interests. Their problems are, how to get more plentiful and better food and drink, more comfortable and beautiful clothing, more commodious dwellings, for themselves and their children. When they seek relaxation from their labors for material things, they gossip of the daily happenings, or they play games or dance or go to the theatre or club, or they travel or they read story books, or accounts in the newspapers of elections, murders, peculations, marriages, divorces, failures and successes in business; or they simply sit in a kind of lethargy. They fall asleep and awake to tread again the beaten path. While such is their life, it is not possible that they should take interest or find pleasure in religion, poetry, philosophy, or art. To ask them to read books whose life-breath is pure thought and beauty is as though one asked them to read things written in a language they do not understand and have no desire to learn. A taste for the best books, as a taste for whatever is best, is acquired; and it can be acquired only by long study and practice. It is a result of free and disinterested self-activity, of efforts to attain what rarely brings other reward than the consciousness of having loved and striven for the best. But the many have little appreciation of what does not flatter or soothe the senses. Their world, like the world of children and animals, is good enough for them; meat and drink, dance and song, are worth more, in their eyes, than all the thoughts of all the literatures. A love tale is better than a great poem, and the story of a bandit makes Plutarch seem tiresome. This is what they think and feel, and what, so long as they remain what they are, they will continue to think and feel. We do not urge a child to read Plato—why should we find fault with the many for not loving the best books?

End Whose Life Quotes