„One must conform to the baseness of an age or become neurotic.“

Defence at his Heresy Trial

Fonte: The Courage to Be (1952), p. 114

Fonte: Angels, Demons, & Gods of the New Millennium (1997), Chapter 4

p. xiii https://books.google.com/books?id=L1WvBAAAQBAJ&pg=PR18.
Feminist Theory: From Margin to Center (1984), Preface

The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.

Fonte: Freedom, Loyalty, Dissent (1954), p. 15

Fonte: Lyonesse Trilogy (1983-1989), The Green Pearl (1985), Chapter 6, section 1 (p. 434)

Il suffit quelquefois d'être grossier pour n'être pas trompé par un habile homme.
Maxim 129.
Reflections; or Sentences and Moral Maxims (1665–1678)

1990s and beyond, The Book of Probes : Marshall McLuhan (2011)

Fonte: Dime Store Magic

§ 3.
Linear Associative Algebra (1882)
Contexto: All relations are either qualitative or quantitative. Qualitative relations can be considered by themselves without regard to quantity. The algebra of such enquiries may be called logical algebra, of which a fine example is given by Boole.
Quantitative relations may also be considered by themselves without regard to quality. They belong to arithmetic, and the corresponding algebra is the common or arithmetical algebra.
In all other algebras both relations must be combined, and the algebra must conform to the character of the relations.

P. 621.

As quoted in "Rodin freed human spirit" in The Des Moines Register (7 January 2007) http://www.dmregister.com/apps/pbcs.dll/article?AID=/20070107/ENT01/701070305
21st century

Fonte: Life Is Worth Living

Review of Le Misanthrope, by Molière, at the Piccadilly (1962), p. 117
Tynan Right and Left (1967)

An Essay on the Beautiful
Contexto: Perhaps, the good and the beautiful are the same, and must be investigated by one and the same process; and in like manner the base and the evil. And in the first rank we must place the beautiful, and consider it as the same with the good; from which immediately emanates intellect as beautiful. Next to this, we must consider the soul receiving its beauty from intellect, and every inferior beauty deriving its origin from the forming power of the soul, whether conversant in fair actions and offices, or sciences and arts. Lastly, bodies themselves participate of beauty from the soul, which, as something divine, and a portion of the beautiful itself, renders whatever it supervenes and subdues, beautiful as far as its natural capacity will admit.
Let us, therefore, re-ascend to the good itself, which every soul desires; and in which it can alone find perfect repose. For if anyone shall become acquainted with this source of beauty he will then know what I say, and after what manner he is beautiful. Indeed, whatever is desirable is a kind of good, since to this desire tends. But they alone pursue true good, who rise to intelligible beauty, and so far only tend to good itself; as far as they lay aside the deformed vestments of matter, with which they become connected in their descent. Just as those who penetrate into the holy retreats of sacred mysteries, are first purified and then divest themselves of their garments, until someone by such a process, having dismissed everything foreign from the God, by himself alone, beholds the solitary principle of the universe, sincere, simple and pure, from which all things depend, and to whose transcendent perfections the eyes of all intelligent natures are directed, as the proper cause of being, life and intelligence. With what ardent love, with what strong desire will he who enjoys this transporting vision be inflamed while vehemently affecting to become one with this supreme beauty! For this it is ordained, that he who does not yet perceive him, yet desires him as good, but he who enjoys the vision is enraptured with his beauty, and is equally filled with admiration and delight. Hence, such a one is agitated with a salutary astonishment; is affected with the highest and truest love; derides vehement affections and inferior loves, and despises the beauty which he once approved. Such, too, is the condition of those who, on perceiving the forms of gods or daemons, no longer esteem the fairest of corporeal forms. What, then, must be the condition of that being, who beholds the beautiful itself?

Part 3: "The Sense of Human Dignity", §6 (p. 63–64)
Science and Human Values (1956, 1965)
Contexto: Tolerance among scientists cannot be based on indifference, it must be based on respect. Respect as a personal value implies, in any society, the public acknowledgements of justice and of due honor. These are values which to the layman seem most remote from any abstract study. Justice, honor, the respect of man for man: What, he asks, have these human values to do with science? [... ]
Those who think that science is ethically neutral confuse the findings of science, which are, with the activity of science, which is not.

Le luxe absorbe tout: on le blâme, mais il faut l'imiter; et le superflu finit par priver du nécessaire.
Letter 104: La Marquise de Merteuil to Madame de Volanges. Trans. P.W.K. Stone (1961). http://fr.wikisource.org/wiki/Les_Liaisons_dangereuses_-_Lettre_104
Les liaisons dangereuses (1782)

Address before the Indian Council of World Affairs, New Delhi, India, April 5, 1956, as quoted in Walter P Reuther: Selected Papers (1961), by Henry M. Christman, p. 133 If the peoples of great nations can work, sacrifice, fight, and die together because they share common fears and common hatreds in war, why can we not find a way to tap the great spiritual reservoir that lies deep within each of us and get people and nations working, sacrificing, and building together in peacetime because they share common hopes and common aspirations.