All human eyes have longing in them.
I have learned two lessons in my life: first, there are no sufficient literary, psychological, or historical answers to human tragedy, only moral ones. Second, just as despair can come to one another only from other human beings, hope, too, can be given to one only by other human beings.
The things that will destroy us are: politics without principle; pleasure without conscience; wealth without work; knowledge without character; business without morality; science without humanity; and worship without sacrifice.
The twentieth century may tell us that we have nothing to be complacent about in the recent history of humankind; but it also tells us that there is nothing inevitable about tyranny.
Over the years I have developed a picture of what a human being living humanely is like. She is a person who understand, values and develops her body, finding it beautiful and useful; a person who is real and is willing to take risks, to be creative, to manifest competence, to change when the situation calls for it, and to find ways to accommodate to what is new and different, keeping that part of the old that is still useful and discarding what is not.
I know nothing grander better exercise better digestion more positive proof of the past the triumphant result of faith in human kind than a well-contested American national election.
The fundamental rights of [humanity] are, first: the right of habitation; second, the right to move freely; third, the right to the soil and subsoil, and to the use of it; fourth, the right of freedom of labor and of exchange; fifth, the right to justice; sixth, the right to live within a natural national organization; and seventh, the right to education.
We are challenged to rise above the narrow confines of our individualistic concerns to the broader concerns of all humanity. The individual or nation that feels that it can live in isolation has allowed itself to sleep through a revolution. The geographical togetherness of the modern world makes our very existence dependent on co-existence. We must all learn to live together as brothers or we will all perish together as fools. Because of our involvement in humanity we must be concerned about every human being.
Freedom is not worth having if it does not connote freedom to err. It passes my comprehension how human beings, be they ever so experienced and able, can delight in depriving other human beings of that precious right.
A human being is a part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feeling as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.
The purpose of democracy — supplanting old belief in the necessary absoluteness of establish’d dynastic rulership, temporal, ecclesiastical, and scholastic, as furnishing the only security against chaos, crime, and ignorance — is, through many transmigrations, and amid endless ridicules, arguments, and ostensible failures, to illustrate, at all hazards, this doctrine or theory that man, properly train’d in sanest, highest freedom, may and must become a law, and series of laws, unto himself, surrounding and providing for, not only his own personal control, but all his relations to other individuals, and to the State; and that, while other theories, as in the past histories of nations, have proved wise enough, and indispensable perhaps for their conditions, this, as matters now stand in our civilized world, is the only scheme worth working from, as warranting results like those of Nature’s laws, reliable, when once establish’d, to carry on themselves.