„The only reason from beginning to end is that our foreign office is anti-German and that the Admiralty was anxious to seize any opportunity for using the Navy in battle practice. … Never did we arm our people and ask them to give us their lives for less good cause than this.“

Leicester Pioneer (7 August 1914), quoted in The Times (9 April 1918), p. 8 and The Times (18 January 1924), p. 14

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James Ramsay MacDonald1
premiér Velké Británie 1866 - 1937

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—  Meher Baba Indian mystic 1894 - 1969

Message dictated to Sanjeeva Reddy at Guruprasad (6 June 1960), as quoted in The God-Man : The Life, Journeys and Work of Meher Baba with an Interpretation of His Silence and Spiritual Teaching (1964) by Charles Benjamin Purdom, p. 353 <!-- also quoted in The Silent Master : Meher Baba, Avatar of the Age (1987), by Irwin Luck, p. 15 -->
General sources
Kontext: It is better to deny God, than to defy God.
Sometimes our weakness is considered strength, and we take delight in borrowed greatness.
To profess to be a lover of God and then to be dishonest to God, to the world and to himself, is unparalleled hypocrisy. Difficulties give us the opportunity to prove our greatness by overcoming them.

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„God does not begin by asking us about our ability, but only about our availability, and if we then prove our dependability, he will increase our capability.“

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Varianta: God does not begin by asking our ability, but more of our availability. When we prove our dependability, He will in crease our capability.

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„Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.“

—  David Hume, kniha A Treatise of Human Nature

Part 3, Section 3
Part 3, Section 3
Zdroj: A Treatise of Human Nature (1739-40), Book 2: Of the passions
Kontext: We speak not strictly and philosophically when we talk of the combat of passion and of reason. Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.
Kontext: What may at first occur on this head, is, that as nothing can be contrary to truth or reason, except what has a reference to it, and as the judgments of our understanding only have this reference, it must follow, that passions can be contrary to reason only so far as they are accompany'd with some judgment or opinion. According to this principle, which is so obvious and natural, `tis only in two senses, that any affection can be call'd unreasonable. First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist. Secondly, When in exerting any passion in action, we chuse means insufficient for the design'd end, and deceive ourselves in our judgment of causes and effects. Where a passion is neither founded on false suppositions, nor chuses means insufficient for the end, the understanding can neither justify nor condemn it. `Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger. `Tis not contrary to reason for me to chuse my total ruin, to prevent the least uneasiness of an Indian or person wholly unknown to me. `Tis as little contrary to reason to prefer even my own acknowledge'd lesser good to my greater, and have a more ardent affection for the former than the latter. A trivial good may, from certain circumstances, produce a desire superior to what arises from the greatest and most valuable enjoyment; nor is there any thing more extraordinary in this, than in mechanics to see one pound weight raise up a hundred by the advantage of its situation. In short, a passion must be accompany'd with some false judgment. in order to its being unreasonable; and even then `tis not the passion, properly speaking, which is unreasonable, but the judgment.

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„Poetry is foreign to us, we do not let it enter our daily lives.“

—  Muriel Rukeyser poet and political activist 1913 - 1980

The Life of Poetry (1949)
Kontext: Poetry is not; or seems not to be. But it appears that among the great conflicts of this culture, the conflict in our attitude toward poetry stands clearly lit. There are no guards built up to hide it. We call see its expression, and we can see its effects upon us. We can see our own conflict and our own resource if we look, now, at this art, which has been made of all the arts the one least acceptable.
Anyone dealing with poetry and the love of poetry must deal, then, with the hatred of poetry, and perhaps even Ignore with the indifference which is driven toward the center. It comes through as boredom, as name-calling, as the traditional attitude of the last hundred years which has chalked in the portrait of the poet as he is known to this society, which, as Herbert Read says, "does not challenge poetry in principle it merely treats it with ignorance, indifference and unconscious cruelty."
Poetry is foreign to us, we do not let it enter our daily lives.

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