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“Now the Father draws us from the evil of sin to the goodness of His grace with the might of His measureless power, and He needs all the resources of His strength in order to convert sinners, more than when He was about to make heaven and earth, which He made with His own power without help from any creature. But when He is about to convert a sinner, He always needs the sinner's help. "He converts thee not without thy help," as St. Augustine says.”

“Now the final dogmatic veil has been eternally torn away, the final mystical spirit is being extinguished. And here stand today's people, defenseless-face to face with the indescribable gloom, on the dividing line of light and darkness, and now no one can protect his heart any longer from the terrifying cold drifting up out of the abyss. Wherever we might go, wherever we might hide behind the barrier of scientific criticism, we feel with all our being the nearness of a mystery, the nearness of the ocean. There are no limits! We are free and lonely... No enslaved mysticism of a previous age can be compared with this terror. Never before have people felt in their hearts such a need to believe, and in their minds comprehended their inability to believe. In this diseased and irresolvable dissonance, in this tragic contradiction, as well as in the unheard-of intellectual freedom, in the courage of negation, is contained the most characteristic feature of the mystical need of the nineteenth century. Our time must define in two contrasting features this time of the most extreme materialism and at the same time of the most passionate idealistic outbursts of the spirit. We are witnessing a mighty and all-important struggle between two views of life, between two diametrically opposed worldviews. The final demands of religious feeling are experiencing a confrontation with the final conclusions of the experimental sciences. The intellectual struggle which filled the nineteenth century could not but be reflected in contemporary literature. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")”

“Now the good of political life is a great political good. It is not a secular good specified by a comprehensive doctrine like those of Kant or Mill. You could characterize this political good as the good of free and equal citizens recognizing the duty of civility to one another: the duty to give citizens public reasons for one's political actions.”

“Now the guy that got to the top, the CEO, would obviously be stupid to have a number two guy who was a lot smarter than he is. So by definition, since he's a survivor and he got to the top and he isn't that brilliant, his number two guy is going to always be a little worse than he is. So, as time goes on, it's anti-Darwinism, the survival of the un- fittest.”

“Now the heart is so full that a drop overfills it, We are happy now because God so wills it; No matter how barren the past may have been, 'T is enough for us now that the leaves are green; We sit in the warm shade and feel right well How the sap creeps up and the blossoms swell... The breeze comes whispering in our ear, That dandelions are blossoming near... Every thing is upward striving; 'T is as easy now for the heart to be true As for grass to be green or skies to be blue, - 'T is the natural way of living.”

“Now, the invention of the scientific method and science is, I'm sure we'll all agree, the most powerful intellectual idea, the most powerful framework for thinking and investigating and understanding and challenging the world around us that there is, and that it rests on the premise that any idea is there to be attacked and if it withstands the attack then it lives to fight another day and if it doesn't withstand the attack then down it goes. Religion doesn't seem to work like that; it has certain ideas at the heart of it which we call sacred or holy or whatever. That's an idea we're so familiar with, whether we subscribe to it or not, that it's kind of odd to think what it actually means, because really what it means is 'Here is an idea or a notion that you're not allowed to say anything bad about; you're just not. Why not? - because you're not!”

“Now the Japanese companies are more focused on that. To have two independent directors - I think it's good to have outside people look at you and think of what you could be doing better. Those are voluntary, but most of the companies told me they're going to do it. And I think it's good for them to say our returns on equity, for example, should be higher. Also, I think some could be more ambitious.”

“Now, the ladies being together under these circumstances, it was extremely natural that the discourse should turn upon the propensity of mankind to tyrannize over the weaker sex, and the duty that developed upon the weaker sex to resist that tyranny and assert their rights and dignity. It was natural for four reasons: firstly, because Mrs Quilp being a young woman and notoriously under the dominion of her husband ought to be excited to rebel; secondly, because Mrs Quilp’s parent was known to be laudably shrewish in her disposition and inclined to resist male authority; thirdly, because each visitor wished to show for herself how superior she was in this respect to the generality of her sex; and fourthly, because the company being accustomed to scandalise each other in pairs, were deprived of their usual subject of conversation now that they were all assembled in close friendship, and had consequently no better employment than to attack the common enemy.”

“Now the line is: Forget the classics, concentrate on an education for the 21st century! Which apparently means knowing how to operate electronic devices and figure out a spreadsheet. That's not education, it's vocational training. What once were means seem to have become ends in education. And our more with-it "educators" shift with every passing wind, clutching at the latest gimmick the way drowning men do at straws.”

“Now the man on duty used to be changed from time to time. Once one of these men, without giving me the slightest warning, without even asking me to leave the footpath, pushed and kicked me into the street. I was dismayed. Before I could question him as to his behaviour, Mr Coates, who happened to be passing the spot on horseback, hailed me and said: 'Gandhi, I have seen everything. I shall gladly be your witness in court if you proceed against the man. I am very sorry you have been so rudely assaulted.'”

“Now the masses of Latin America are electing governments they feel can take forward the democratic reforms of the last 20 years, and transform them into social and economic reforms. This is, I think, extremely important, because it also means that the left has abandoned the revolutionary solution proposed by Che Guevara and has taken the democratic path.”

“Now, the mere repetition made the things to me rather more weird than more rational. It was as if, having seen a curiously shaped nose in the street and dismissed it as an accident, I had then seen six other noses of the same astonishing shape. I should have fancied for a moment that it must be some local secret society. So one elephant having a trunk was odd; but all elephants having trunks looked like a plot.”

“Now the mountains were getting that pink tinge, I mean the rocks, they were just solid rock covered with the atoms of dust accumulated there since beginningless time. In fact I was afraid of those jagged monstrosities all around and over our heads. "They're so silent!" I said. "Yeah man, you know to me a mountain is a Buddha. Think of the patience, hundreds of thousands of years just sitting there bein perfectly perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin.”

“Now the myths represent the Gods themselves and the goodness of the Gods subject always to the distinction of the speakable and the unspeakable, the revealed and the unrevealed, that which is clear and that which is hidden: since, just as the Gods have made the goods of sense common to all, but those of intellect only to the wise, so the myths state the existence of Gods to all, but who and what they are only to those who can understand.”