A Quote by Martin Van Buren
With European powers no new subjects of difficulty have arisen, and those which were under discussion, although not terminated, do not present a more unfavorable aspect for the future preservation of that good understanding which it has ever been our desire to cultivate.
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The American continents, by the free and independent condition by which they have assumed and maintained, are henceforth not to be considered as subjects for future colonization by any European powers.
Now with the allocation and the understanding of the lack of understanding, we enter into a new era of science in which we feel nothing more than so much so as to say that those within themselves, comporary or non-comporary, will figuratively figure into the folding of our non-understanding and our partial understanding to the networks of which we all draw our source and conclusions from.
Our past as well as our future. It could have been completely destroyed when we were brought to the New World as slaves. They even took away our drums. And I don't want to talk about all those negative things going on. But its music is more present in our lives than ever. Blues, samba, calypso, reggae, jazz, salsa, Africa is everywhere.
It was the separation of powers upon which the framers placed their hopes for the preservation of the people's liberties. Despite this heritage, the congress has been in too many cases more than willing to walk away from its constitutional powers.
Celebration is not because some desire is fulfilled - because no desire is ever fulfilled. Desire as such cannot be fulfilled. Desire is only a way to avoid the present moment. Desire creates the future and takes you far away. Desire is a drug; it keeps you stoned, it does not allow you to see the reality - that which is herenow.
Many years have passed since that night. The wall of the staircase up which I had watched the light of his candle gradually climb was long ago demolished. And in myself, too, many things have perished which I imagined would last for ever, and new ones have arisen, giving birth to new sorrows and new joys which in those days I could not have foreseen, just as now the old are hard to understand.
There are some places which, seen for the first time, yet seem to strike a chord of recollection. "I have been here before," we think to ourselves, "and this is one of my true homes." It is no mystery for those philosophers who hold that all which we shall see, with all which we have seen and are seeing, exists already in an eternal now; that all those places are home to us which in the pattern of our life are twisting, in past, present and future, tendrils of remembrance round our heart-strings.
Although I am still in favour of a National Government in these difficult times, and shall probably be found in the great majority of cases in the Government Lobby, there are some issues that have arisen, or are likely to arise, upon which I am unable to give the Government the support which it has, perhaps, the right to expect from those receiving the Government Whip. It occurs to me, therefore, that it would perhaps be more satisfactory if I was no longer regarded as being among the supporters of the present Administration.
It is not the present which unfluences the future, thou fool, but the future which forms the present. You have it all backward. Since the future is set, an unfolding of events which will assure that future is fixed and inevitable.
There are disappointments which wring us, and there are those which inflict a wound whose mark we bear to our graves. Such are so keen that no future gratification of the same desire can ever obliterate them: they become registered as a permanent loss of happiness.
It is by these, the people, that I have been clothed with the high powers which they have seen fit to confide to their Chief Executive, and been charged with the solemn responsibility under which those powers are to be exercised.
The other aspect of idealism is the one which gives us our notion of the absolute Self. To it the first is only preparatory. This second aspect is the one which from Kant, until the present time, has formed the deeper problem of thought.
Almost by definition, secularism cannot be a future: it's a present-tense culture that over time disconnects a society from cross-generational purpose. Which is why there are no examples of sustained atheist civilizations. "Atheistic humanism" became inhumanism in the hands of the Fascists and Communists and, in its less malign form in today's European Union, a kind of dehumamism in which a present-tense culture amuses itself to extinction. Post-Christian European culture is already post-cultural and, with its surging Muslim populations, will soon be post-European.
Our tenet ever was . . . that Congress had not unlimited powers to provide for the general welfare, but were restrained to those specifically enumerated; and that, as it was never meant that they should provide for that welfare but by the exercise of the enumerated powers, so it could not have been meant they should raise money for purposes which the enumeration did not place under their action.
All our language about the future ... is like a set of signposts pointing into a bright mist ... the New Testament image of the future hope of the whole cosmos, grounded in the resurrection of Jesus, gives as coherent a picture as we need or could have of the future that is promised to the whole world, a future in which, under the sovereign and wise rule of the creator God, decay and death will be done away with and a new creation born, to which the present one will stand as mother to child.
The difficulty lies, not in the new ideas, but in escaping the old ones, which ramify, for those brought up as most of us have been, into every corner of our minds.
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