The Class of 1858, to which Henry Adams belonged, was a typical collection of young New Englanders, quietly penetrating and aggressively commonplace; free from meannesses, jealousies, intrigues, enthusiasms, and passions; not exceptionally quick; not consciously skeptical; singularly indifferent to display, artifice, florid expression, but not hostile to it when it amused them; distrustful of themselves, but little disposed to trust any one else; with not much humor of their own, but full of readiness to enjoy the humor of others; negative to a degree that in the long run became positive and triumphant. Not harsh in manners or judgment, rather liberal and open-minded, they were still as a body the most formidable critics one would care to meet, in a long life exposed to criticism.
Henry AdamsRelated topics
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All this is merely saying that he, in a degree once common, but now very unusual, threw his feelings into his opinions; which truly it is difficult to understand how any one who possesses much of both, can fail to do. None but those who do not care about opinions, will confound it with intolerance. Those, who having opinions which they hold to be immensely important, and their contraries to be prodigiously hurtful, have any deep regard for the general good, will necessarily dislike, as a class and in the abstract, those who think wrong what they think right, and right what they think wrong: though they need not therefore be, nor was my father, insensible to good qualities in an opponent, nor governed in their estimation of individuals by one general presumption, instead of by the whole of their character.
John Stuart Mill
I've always been surprised at the degree of success of The Mirror and the Lamp and the range and duration of esteem for it. ... I had no reason to expect in 1953 that it would appeal to more than a specialized group interested in literary criticism. I think one of the reasons why it's been of interest to a broad spectrum of readers is because one of its emphases was on the role of metaphors in steering human thinking. It was a very early book to insist on the role of metaphors in cognition, as well as in imaginative literature - to claim that key metaphors help determine what and how we perceive and how we think about our perceptions. ... Natural Supernaturalism is quite well known and even used as a textbook, but it never seems to have attracted the acclaim of its predecessor.
M. H. Abrams
Yet the world has never thoroughly learned this lesson It has never been willing entirely to acknowledge this principle. One of the greatest needs of the present day is the establishment and recognition of standards, and holding ourselves up to their proper observance. This cannot be done without constant effort and it will meet constant opposition. Always there have been those who fail to recognize this necessity. Their opposition to it and their philosophy of life were well expressed by Robert Burns in that poem which describes the carousings of a collection of vagabonds, where one of them gave his views: 'A fig for those by law protected! Liberty's a glorious feast! Courts for cowards were erected, Churches built to please the priest'.
Calvin Coolidge
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower.
Karl Marx
The day has passed for patching up the capitalist system; it must go. And in the work of abolishing it the Catholic and the Protestant, the Catholic and the Jew, the Catholic and the Freethinker, the Catholic and the Buddhist, the Catholic and the Mahometan will co-operate together, knowing no rivalry but the rivalry of endeavour toward an end beneficial to all. For, as we have said elsewhere, socialism is neither Protestant nor Catholic, Christian nor Freethinker, Buddhist, Mahometan, nor Jew; it is only Human. We of the socialist working class realise that as we suffer together we must work together that we may enjoy together. We reject the firebrand of capitalist warfare and offer you the olive leaf of brotherhood and justice to and for all.
James Connolly