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“An imbecile habit has arisen in modern controversy of saying that such and such a creed can be held in one age but cannot be held in another. Some dogma, we are told, was credible in the twelfth century, but is not credible in the twentieth. You might as well say that a certain philosophy can be believed on Mondays, but cannot be believed on Tuesdays. You might as well say of a view of the cosmos that it was suitable to half-past three, but not suitable to half-past four. What a man can believe depends upon his philosophy, not upon the clock or the century.”

“The question of crime is one of concern to everybody. But the position is that the security forces in our country for the last four decades did not concentrate on suppressing crime. Their main objective was to suppress, to crush political activity. And in the process, crime grew to unacceptable proportions. And criminals were able to form powerful syndicates, and they virtually took over the control of the life of the community in certain areas.”

“Amid the welter of vague political abstractions ... where meanings shift so quickly and so subtly, not only following changes of thought, but often manipulated artificially by political practitioners so as to obscure, expand, or distort ... a certain broad consistency in its relations to other kindred terms is the nearest approach to definition which such a term as Imperialism admits. Nationalism, internationalism, colonialism, its three closest congeners, are equally elusive, equally shifty, and the changeful overlapping of all four demands the closest vigilance.”

“I think when a man first discovers that two and two is four, there is 'beauty' in that; and we can see why. But if people stand and look at the moon and one says 'I think it's just beautiful tonight' and the other says 'The moon makes me feel awful' we are both 'clear'. A geometric shape - we know why we like it; and an unreasonable shape; it has a certain mystery that we recognize as real; but it is difficult to put these things in an objective way.”

“In England everything is liberalised. Within certain boundaries and rules everybody can do what he likes. Maybe London's society has a different tempo, a different dynamic. London is fast, productive, creative but it is not England. If you want to transfer that to football, you could say: in the four big English clubs and maybe in the one or two behind them there is a top level. Everything that comes after that rather mirrors English society. It's honest, fair and hard, sometimes also fast, but not always so perfect.”

“It might be a good idea to have government totally by the people - that each person takes four or five hours of the week doing some kind of government job - in other words, along with what you do you also help maintain the government so no one person has total control - I might go down to an office for four hours and do whatever I'm capable of doing - writing out receipts for food distribution in a certain area - but it's all actually a monstrous secretarial job and that's all I think it should be.”

“This is a living planet. Look around. Mars, Venus, Jupiter. Look beyond our solar system. Where else is there a place that works, that is just right for the likes of us? It has not happened just instantly. It is vulnerable to our actions. But it's the result of four and a half billion years of evolution, of change over time. And it changes every day, all the time. It would be in our interest to try to maintain a certain level of stability that has enabled us to prosper, to not wreck the very systems that give us life.”

“These, then, are the four kinds of royalty. First the monarchy of the heroic ages; this was exercised over voluntary subjects, but limited to certain functions; the king was a general and a judge, and had the control of religion The second is that of the barbarians, which is a hereditary despotic government in accordance with law. A third is the power of the so-called Aesynmete or Dictator; this is an elective tyranny. The fourth is the Lacedaemonian, which is in fact a generalship, hereditary and perpetual.”

“Every singer has three or four or five techniques, and you can force them together in different combinations. Some of the techniques you discard along the way, and pick up others. But you do need them. It's just like anything. You have to know certain things about what you're doing that other people don't know. Singing has to do with techniques and how many you use at the same time. One alone doesn't work. There's no point to going over three. But you might interchange them whenever you feel like it. It's a bit like alchemy.”

“I don't go through a torturous intellectual process to decide what to direct. I know what I want to direct the second I read something or hear a story. I just know when it grabs me in a certain way I want to direct it. And then I spend the next four to six months trying to talk myself out of it, because directing is really hard! But it's true, I know essentially when and what I want to do next... it's an undeniable feeling I get and it's not the same feeling I get when I wind up producing something.”

“The human understanding is a revelation from its maker, which can never be disputed or doubted. There can be no scepticism, Pyrrhonism, or incredulity or infidelity here. No prophecies, no miracles are necessary to prove this celestical communication. This revelation has made it certain that two and one make three, and that one is not three nor can three be one. We can never be so certain of any prophecy, or the fulfilment of any prophecy, or of any miracle, or the design of any miracle, as we are from the revelation of nature, that is, nature's God, that two and two are equal to four.”

“Every faith uses some kind of tool to understand itself better. Faith seeks understanding. The Western tradition has used philosophy to understand the truths of the faith and you come up with theology. Where as, Islam at a certain point said: we'll use law. There are these four major, developed schools of Islamic jurisprudence.”

“There are things that make us choose, on certain days, on certain nights, the opposite of love, in all its variations. But I want to acknowledge that with love and hate it's not simply one or the other. It's at least two, three, four, five different emotions existing at once, side by side, a broad spectrum of things alive.”