2
" Religion can never reform mankind because religion is slavery. It is far better to be free, to leave the forts and barricades of fear, to stand erect and face the future with a smile. It is far better to give yourself sometimes to negligence, to drift with wave and tide, with the blind force of the world, to think and dream, to forget the chains and limitations of the breathing life, to forget purpose and object, to lounge in the picture gallery of the brain, to feel once more the clasps and kisses of the past, to bring life's morning back, to see again the forms and faces of the dead, to paint fair pictures for the coming years, to forget all Gods, their promises and threats, to feel within your veins life's joyous stream and hear the martial music, the rhythmic beating of your fearless heart. And then to rouse yourself to do all useful things, to reach with thought and deed the ideal in your brain, to give your fancies wing, that they, like chemist bees, may find art's nectar in the weeds of common things, to look with trained and steady eyes for facts, to find the subtle threads that join the distant with the now, to increase knowledge, to take burdens from the weak, to develop the brain, to defend the right, to make a palace for the soul. This is real religion. This is real worship "
― Robert G. Ingersoll , The Works of Robert G. Ingersoll, Vol. 4 (of 12), Dresden Edition: Lectures
4
" If we do not objectify, and feel instinctively and permanently that words are not the things spoken about, then we could not speak abouth such meaningless subjects as the 'beginning' or the 'end' of time. But, if we are semantically disturbed and objectify, then, of course, since objects have a beginning and an end, so also would 'time' have a 'beggining' and an 'end'. In such pathological fancies the universe must have a 'beginning in time' and so must have been made., and all of our old anthropomorphic and objectified mythologies follow, including the older theories of entropy in physics. But, if 'time' is only a human form of representation and not an object, the universe has no 'beginning in time' and no 'end in time'; in other words, the universe is 'time'-less. The moment we realize, feel permanently, and utilize these realizations and feelings that words are not things, then only do we acquire the semantic freedom to use different forms of representation. We can fit better their structure to the facts at hand, become better adjusted to these facts which are not words, and so evaluate properly m.o (multi-ordinal) realities, which evaluation is important for sanity. "
― Alfred Korzybski , Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics
6
" I think locality exercises strange influence over some minds. The peaceful meadow-scenery holds no lurking horrors in its bosom, but in the lonesome moorlands, full of curiously molded boulders, grotesque fancies must assail one there. Creatures seem to come, odd and ill-defined as their surroundings. As a child I had a peculiar horror of those tall, odd-shaped boulders, with seeming faces, featureless, it is true, but sometimes strangely resembling humans and animals. I believe the spinney may be haunted by something of this nature, terrible as the trees. (" The Haunted Spinney" ) "
7
" There can be no question that parrots have more intellect than any other kind of bird, and it is this that makes them such favourite pets and brings upon them so many sorrows. ...Men will buy them ... and carry them off to all quarters of the native town, intending, I doubt not, to treat them kindly; but " the tender mercies of the wicked are cruel" , and confinement in a solitary cell, the discipline with which we reform hardened criminals, is misery enough to a bird with an active mind, without the superadded horrors of ... life in a tin case, hung from a nail in the wall of a dark shop... Why does the Society for Prevention of Cruelty to Animals never look into the woes of parrots?...However happy you make her captivity, imagination will carry her at times to the green field and blue sky, and she fancies herself somewhere near the sun, heading a long file of exultant companions in swift career through the whistling air. Then she opens her mouth and rings out a wild salute to all parrots in the far world below her. "
9
" Grant them removed, and grant that this your noise
Hath chid down all the majesty of England;
Imagine that you see the wretched strangers,
Their babies at their backs and their poor luggage,
Plodding to the ports and coasts for transportation,
And that you sit as kings in your desires,
Authority quite silent by your brawl,
And you in ruff of your opinions clothed;
What had you got? I'll tell you: you had taught
How insolence and strong hand should prevail,
How order should be quelled; and by this pattern
Not one of you should live an aged man,
For other ruffians, as their fancies wrought,
With self same hand, self reasons, and self right,
Would shark on you, and men like ravenous fishes
Would feed on one another....
Say now the king
Should so much come too short of your great trespass
As but to banish you, whither would you go?
What country, by the nature of your error,
Should give your harbour? go you to France or Flanders,
To any German province, to Spain or Portugal,
Nay, any where that not adheres to England,
Why, you must needs be strangers: would you be pleased
To find a nation of such barbarous temper,
That, breaking out in hideous violence,
Would not afford you an abode on earth,
Whet their detested knives against your throats,
Spurn you like dogs, and like as if that God
Owed not nor made you, nor that the claimants
Were not all appropriate to your comforts,
But chartered unto them, what would you think
To be thus used? this is the strangers case;
And this your mountainish inhumanity. "
― William Shakespeare
11
" The arbutus is now open everywhere in the woods and groves. How pleasant it is to meet the same flowers year after year! If the blossoms were liable to change–if they were to become capricious and irregular–they might excite more surprise, more curiosity, but we should love them less; they might be just as bright, and gay, and fragrant under other forms, but they would not be the violets, and squirrel-cups, and ground laurels we loved last year. Whatever your roving fancies may say, there is a virtue in constancy which has a reward above all that fickle change can bestow, giving strength and purity to every affection of life, and even throwing additional grace about the flowers which bloom in our native fields. We admire the strange and brilliant plant of the green-house, but we love most the simple flowers we have loved of old, which have bloomed many a spring, through rain and sunshine, on our native soil. "
― Susan Fenimore Cooper
13
" Is power like the vis viva and the quantite d’avancement? That is, is it conserved by the universe, or is it like shares of a stock, which may have great value one day, and be worthless the next? If power is like stock shares, then it follows that the immense sum thereof lately lost by B[olingbroke] has vanished like shadows in sunlight. For no matter how much wealth is lost in stock crashes, it never seems to turn up, but if power is conserved, then B’s must have gone somewhere. Where is it? Some say ‘twas scooped up by my Lord R, who hid it under a rock, lest my Lord M come from across the sea and snatch it away. My friends among the Whigs say that any power lost by a Tory is infallibly and insensibly distributed among all the people, but no matter how assiduously I search the lower rooms of the clink for B’s lost power, I cannot seem to find any there, which explodes that argument, for there are assuredly very many people in those dark salons. I propose a novel theory of power, which is inspired by . . . the engine for raising water by fire. As a mill makes flour, a loom makes cloth and a forge makes steel, so we are assured this engine shall make power. If the backers of this device speak truly, and I have no reason to deprecate their honesty, it proves that power is not a conserved quantity, for of such quantities, it is never possible to make more. The amount of power in the world, it follows, is ever increasing, and the rate of increase grows ever faster as more of these engines are built. A man who hordes power is therefore like a miser who sits on a heap of coins in a realm where the currency is being continually debased by the production of more coins than the market can bear. So that what was a great fortune, when first he raked it together, insensibly becomes a slag heap, and is found to be devoid of value. When at last he takes it to the marketplace to be spent. Thus my Lord B and his vaunted power hoard what is true of him is likely to be true of his lackeys, particularly his most base and slavish followers such as Mr. Charles White. This varmint has asserted that he owns me. He fancies that to own a man is to have power, yet he has got nothing by claiming to own me, while I who was supposed to be rendered powerless, am now writing for a Grub Street newspaper that is being perused by you, esteemed reader. "
― Neal Stephenson , The System of the World (The Baroque Cycle, #3)
